Father Michael Lapsley

Father Michael Lapsley, Anglican priest and peacemaker

When Nelson Mandela walked free from jail in February 1990, millions celebrated the symbolic end of the hated system of apartheid with the expectation of peace. Yet three months after Mandela's release,an Anglican priest, who had spent most of his adult life working against the racist system in South Africa, had both his hands blown off by a bomb sent by apartheid security forces. He also lost one eye after a parcel bomb exploded in his hands in Zimbabwe, at a time when all the strife could have been ending.
Anglican priest Michael Lapsley was that man. He had come to South Africa from New Zealand in 1973, and was shocked when he saw the level of discrimination and racial oppression in the country. Later he joined the then outlawed African National Congress, which now rules South Africa, and he became a chaplain to the ANC, but had to leave the country. At the WCC people were queuing up for his book Redeeming the Past: My Journey from Freedom Fighter to Healer, chronicling his experiences in the last 20 years. The book is published by the World Council of Churches and released at the WCC Assembly. At the launch, he said, "My participation as a chaplain and priest in the liberation movement had prepared me for the possibility of death. What it had not prepared me for was the possibility of permanent major physical disabilities". Today, Father Michael heads the Institute for the Healing of Memories. This facilitates the healing process of individuals and communities in South Africa and internationally. It says of itself that it redeems the past, "by celebrating that which is life-giving, and laying to rest that which is destructive". "It seemed to me that we would not create a very nice society if we were filled with hate and bitterness," Lapsley told the book signing audience about his reason for founding the Institute for the Healing of Memories. "If horrible things happen to us we've got good reasons to hate, we've got good reasons to be bitter, we've got good reason to want revenge. But if we keep that stuff in us, it doesn't destroy our enemies, it destroys us." During the question and answer period following Lapsley's short address, one audience member asked if he had personally reconciled with his attackers. Lapsley responded, "As I sit here tonight, I don't know who made the bomb. I don't know who gave the instructions. I don't know who wrote my name on the envelope. Sometimes when I speak people say oh Father, you're a wonderful example of forgiveness. I say, but I didn't mention the word forgiveness. I said I'm not full of hatred, I'm not bitter, I don't want revenge but I haven't forgiven anybody because for me there is nobody yet to forgive." Lapsley went on to explain the complicated work of forgiving one's aggressors. "In our healing of memories workshops in South Africa, the question that people raise most frequently and something they struggle with is forgiveness. For most human beings forgiveness is costly, it's painful, it's difficult. In our faith tradition we speak of grace. Often it's so big, we need the power of God even to want to want to forgive. He also preached during the final service of the WCC Assembly on November 8th. Lapsley said, "My dear Sisters and Brothers, I often ask myself: 'Why did you survive a bomb that was supposed to kill you?' So many others deserved to live but did not. I think it was important that some of us survived to bear witness to what war and hatred does to the bodies and souls of people. "Much more importantly, I hope that in my own tiny way, I can be a sign that stronger than evil and hatred and death are the forces of justice, kindness, gentleness and compassion - of peace - of life - of God," said Father Michael. Lapsley's closing remarks were a call to the Church to stand alongside victims. "If I can say something tough, sometimes in the Church we use forgiveness as a weapon against hurting people... People have to have their pain acknowledged before they can begin to travel the journey of forgiveness. Also, forgiveness is messy. I forgive you today but I'm not sure about tomorrow."

Historical election of women in WCC

New Vice-Moderator, Bishop Mary Ann Swenson (USA), and new Moderator, Dr Agnes Abuom

The World Council of Churches' newly installed 150-member Central Committee has elected its first African and first women to the position of moderator.
Dr. Agnes Abuom of Nairobi, from the Anglican Church of Kenya was elected moderator on November 8 after its first meeting following the Assembly, the highest governing body of the WCC which ended hours earlier. Abuom was elected unanimously to the position, as the first woman and the first African in the position in the 65-year history of the WCC, the world church grouping said in a statement Saturday. My open prayer is that we shall move forward together, in the next years, despite our diversities that have the potential to divide us," Abuom said shortly after her election. She said she wanted the WCC to "continue to remain an instrument for providing a safe space for all who can come and share their hopes, aspirations and visions, and prophetic voice." Aboum said a prophetic voice is vital for "ecumenism in the 21st century and the Church in our world today." She said says the model of consensus governance of the WCC "resonates very well with feminine decision-making processes," consultative and careful listening and seeking to understand the other person's perspective. Abuom's areas of work include economic justice, peace and reconciliation.
(Two vice-moderators were elected, United Methodist Church Bishop Mary Ann Swenson from the United States and Rev. Gennadios of Sassima of the Istanbul-based Ecumenical Patriarchate of Constantinople). "

West Papua - Oh, My Land Papua anthem

I'm back home in Australia, but so very touched by this update from WCC finishing today in Busan, Korea.
This article by Netani Rika, and posted on Facebook by Pacific Conferences of Churches. 

West Papuan delegates, WCC Assembly, Busan, Korea

Words failed me. As the strains of the banned anthem Oh, My Land Papua faded away and tears streamed down the cheeks of the members of the Papuan delegation at the World Council of Churches 10th Assembly, the audience was left emotionally drained. The reality had finally dawned. Here stood a people, strangers for 52 years in the land of their ancestors, stopped from singing their hymn of praise of tanah – their vanua, brutally punished by the Indonesian security forces for daring to suggest that they wanted self-determination. Here stood a people who have attempted for more than half a century to bring justice into their homes in the face of an international and church community which conveniently turns a blind eye to their struggle. Not two months ago Australian Foreign Minister Bob Carr claimed the international community had no interest in the situation of the indigenous people of West Papua. Australia and the United States may not be interested in the people but they have a definite interest in the gold and timber in the forests of West Papua, along with the potential gas and oil off the coast. The United Nations – which shirked its responsibility in 1961 and failed to block Indonesia’s annexing of the former Dutch colony – has done nothing, possibly out of shame, So they have remained blind and silent to the plight of these people who finally claimed a place on the international stage. The world’s churches, until now complicit with the UN and the global powers through their silence – were forced to open that space by the Pacific delegation to the WCC 10th Assembly. At this religious forum representative of more than 500 million Christians the irony of this forgotten people making a political statement was not lost. That was what brought tears to the eyes of people who did not know the words of the West Papuan anthem. Here stood a people singing their song in a strange land. Psalm 137 tells of the lament of the Israelites being forced by their Babylonian captors to sing songs of praise to God while the captors laughed until their sides hurt and tears rolled down their faces. “How can we sing in a strange land?” the Israelites asked. But here stood a people for whom singing this song in their own land would mean death, a fate faced by more than 100,000 Papuans at the hands of the Indonesian military in the last 52 years. Here they stood, tears streaming down their cheeks, allowed to sing only in a strange land. Tears of joy at being able to sing their anthem. Tears of pain, remembering the struggles of more than half a century. Tears of gratitude to the Pacific community for allowing them space on stage. The Papuan anthem was a surprise feature of the final performance of the Pacific Oikoumene Group. Pacific church leaders stood with their youth representatives, ready to sing the last item. Then they parted as the Papuan delegation led by drummers and took the front row, dressed in grass skirts and wearing their Bird of Paradise headdress. Their backs straight, right hands held across their chests, the Papuans broke into song. They sang in unison – men and women – with a haunting male descant piercing the silence and hearts of the audience. Not an eye in the house was dry. A Papuan woman watching off stage wept, her handkerchief held to her face long after the anthem ended. As thunderous applause broke out the Papuans turned to each other and embraced in what must have been a bittersweet moment. Here in Busan they had broken the ceiling of international isolationism but they must return to a land which – although theirs in spirit – is no longer their own. It belongs in essence to a foreign occupier. After the brief euphoria of helping a forgotten people gain a political milestone, a new reality dawned on the audience. For the people of West Papua, the struggle is far from over. Drained of emotion for fleeting seconds, the vacuum in my soul started to fill with anger and then – as it overflowed – a sadness so compelling a cynical journalist was forced to turn from the crowd, unable to see through the camera viewfinder. Words failed me.

The Courage to be One

Rev Prof Andrew Dutney was a speaker at one of the conversations at the World Council of Churches - United and Uniting Churches. He's uploaded the content of his input on his web page - an interesting read!
Here's a section reflecting on Korean churches, and Korean congregations in the UCA:

The UCA continues to be a uniting church in the sense of providing a space within which divided denominations can be reconciled. The experience of Korean ministers and church members in the UCA provides an example.
The Uniting Church has partnerships with the Presbyterian Church of Korea (PCK), the Presbyterian Church in the Republic of Korea (PROK) and the Korean Methodist Church (KMC). During my visit to Korea last year the Moderator of the PCK spoke to me earnestly about the importance and difficulty of bringing together their divided denominations. He thought this might be one of the ways in which the UCA could help the PCK in the 21^st century.
Through Rev Park’s eyes I saw for the first time the ecumenical significance of the inauguration of a UCA Korean Presbytery.
In December 2011 the 23 Korean congregations in the NSW Synod were brought within the oversight of the new Presbytery. It was the latest development in a long process of enabling Korean speaking congregations and ministers to participate more fully in the Uniting Church. And I’m told that they are genuinely enthusiastic about the Uniting Church and especially its Basis of Union. In fact, a portion of each Presbytery meeting is devoted to studying the Basis of Union, one paragraph at a time.
I had generally viewed this process as a practical example of the church’s commitment to being authentically multicultural. And that’s certainly the way it was reported. But seen through the eyes of the PCK Moderator, it was primarily an example of the Uniting Church’s ecumenical commitment and achievement. The Uniting Church wasn’t uniting with the PCK, the PROK and/or the KMC. But ministers and members of those three denominations (and some others as well) were finding that the Uniting Church and its Basis of Union could facilitate their union in Australia – even while it was still too difficult in Korea.

Leaving Korea

Korea is a country of beauty - and many mountains. This 'Hillside Hymn' by Chung Dong-Muk was in the Korean Airlines magazine.

fog over the mountains in Korea

It is time for me to leave behind
The mountains in which I have dwelt
This departure I had waited for
But when I gazed at the fog
Then I made up my mind
To take off, with a bellyful of fire
I am now bound to arrive
Beneath the sheltering trees
Down a steep mountainside
To live with my head craned to the sky.

A bellyful of fire - seems appropriate after an enlivening WCC Assembly!

WACC - World Association for Christian Communication

I'm reading a handout by World Association for Christian Communication (WACC). I'm impressed at the linking of human rights and communication.

'In North America, Latin America, Europe, Asia and Australasia - wherever groups of people have been systematically victimised - thousands are still living with the pain if past atrocities, acts that have remained publicly unacknowledged. Their right to public memory has been suppressed. You can't really claim to have freedom of expression unless you have the right to know and remember what happened in the past, and to tell your stories in public' (Philip Lee, WACC deputy director of programs).

Certainly makes me think deeply about Aboriginal people in Australia. Sorry Day, and the Apology to the Stolen Generations, goes part of the way. I remember how moved I was by Henry Reynold's book, Why Weren't We Told?

The flip side is, who is stopping the stories from being told publicly? Who is served by suppressing these stories?

'We are looking at the role of mass media in this process since they are often owned by government or conservative business interests that stand to reap political and economic gains by suppressing these stories' (Philip Lee)

WACC believes that communication plays a crucial role in building peace, security and a sense of identity as well as in promoting justice, mutual accountability and transparency. Communication, WACC believes, contributes to the common good.”

While affirming that there can be “no peace without justice,” WACC’s members and partners would add that that there can be “no peace without communication.”

With the help of today’s information and communication technologies (ICTs), mass, community and social media play a fundamental role in countries throughout the world. ICTs are the nervous system that keeps people informed about ongoing events and issues in their communities, societies and nations. Indeed, genuinely participatory societies depend on a vast range of information and knowledge to enable them to function democratically.

In times of global conflict or local violence, when huge resources are shifted from peaceful activities to military agendas and many lives are at risk of being lost, people also need a diversity of reliable sources of information and communication to make informed and responsible decisions.

Peace with justice means peace with communication: Communication based on genuine dialogue. Communication that is truth-oriented, people-oriented and solution-oriented. Communication that is open to an inclusive range of people, ideas, and visions aimed at bringing about peace with justice.

God of life, lead us to build peace in today's world

My final plenary at WCC - the peace plenary, sharing stories, images and signs of hope that God is leading us to justice and peace. It began with the usual greetings from church leaders including one from Lebanon.

The Anglican Archbishop from Capetown, South Africa, introduced two speakers - Leymah Gbowee a peace activist from Liberia and Nobel Peace laureate, who spoke about the movement of women who activate for peace, and Dr Chang Yoon Jae (Seoul) speaking about peace on the Korean Peninsula concerns over nuclear power plants in Asia,a nd environmental issues. He asked for the lights to be dimmed in the auditorium and then lit a candle in the darkness. 'It is better to light a candle than to curse the darkness'. We sang together, 'this little light of mine' in the darkness (well, almost darkness - plenty of flashes from the cameras focused on the little candle!). Very moving.

UK lobbying bill

In the ecumenical conversation on diakonia this week, I met James Laing, General Secretary, Council of Lutheran Churches (based in London). He mentioned to the group the controversial UK anti-lobbying Bill being presented before Parliament. Its proper name is “The Transparency of Lobbying, Non-partyCampaigning and Trade Union Administration Bill”. It is threatening advocacy as well as lobbying and other types of communications and will be of concern to all individuals and groups who seek an opportunity to publicly present an alternative viewpoint to the government of the day.
Yesterday the bill was so defeated in the House of Lords and has been put on hold for five weeks. 
The Independent has an informative series of articles linked to the latest here. 

Confronted by reality

One of the things that will remain with me from WCC is the personification of trauma, tragedy and difficult lived reality - it's real people talking about their real situations and seeking real change. 
There have been protesters outside WCC for the duration of the meeting - quoting John 14.6 (no-one comes to the Father but through the Son) and protesting about WCC's commitment to dialogue with people of other faiths, and about particular 'moral' issues. 
It sets up such a contrast - people committed to and defending what I consider a limited theology, and a more generous theology that seeks to engage with people in a way that is more faithful to the Gospel as I read it (just re-read, as an example) Luke 4 and the way Jesus names people who are 'not like us' - Namaan the Syrian, the widow in the desert - and shows the ways they have been part of God's work). 
As I was reflecting on this today, I read a brilliant piece from Brad Chilcott, a friend in Adelaide who has been a tireless worker for the 'Welcome to Australia' campaign (in relation to offering a generous welcome to refugees and asylum seekers that is counter to the message and actions of the Australian Government/s). It sums up in many ways my experience at WCC with people who represent the global community, and the commitment (of WCC as an organisation, and each of the delegates) to partner with God and with people for the healing of the world. 
Brad writes:  
I admit that I find the gospel of partnering with God for the healing of the world much, much harder than the gospel of God loves you and wants to give you a ticket to heaven.
It’s harder emotionally, physically, financially, socially and culturally. It’s tiring. Without the Holy Spirit, without worship, without community I’d give up and go back to that old gospel. It was easier in those days, for sure.
It was easier when it was about me and my blessing, my healing, my salvation and inviting other people to enjoy my amazing new life. It was much easier when it was about going to church. About finding a Sunday service that made me feel good and affirmed what I already believed. It was easier when I could modify some moral behaviours and then live for myself, my ambition, my convenience and my comfort around that. It was easier when, because I knew my eternity was sorted, I could spend my days accumulating experiences, success, approval, dollars, possessions, relationships and the accolades that come from “ministry”.
It was certainly easier when sharing the gospel meant telling people they could join me in all of the above because Jesus had died to make it possible. Much easier to get people on board with that agenda.
What’s hard is realising that it’s never not going to be hard. All of us are hoping for, and trying to achieve, that day, when parenting isn’t so hard, work isn’t so hard, bills aren’t so hard to pay, our bodies aren’t so unruly and relationships aren’t so difficult. With all that hardness going on surely my faith can just be about me and what makes me feel good? Surely.
It was easier when it was. When I found what was right for me and could lie back and soak in it.
It was easier when the devastation of the earth, the exploitation of people, the racism, homophobia, sexism and hatred, the war, the poverty and other people’s problems weren’t my problem. It was much easier.
It was easier to avoid a hard day. Much easier to avoid hard work. Easier to feel indifferent about my low commitment to my fellow travellers – after all, we’re going to spend eternity together, do I really need to see them every week?
It was easier when being an individual was ok and “community” meant I go to church sometimes when something better isn’t on. It was easier.
Unfortunately it wasn’t the gospel that Jesus taught.
What’s not easier is “take up your cross daily and follow me.”
For two reasons.
1. It’s a cross.
2. It’s daily.
It’s a cross of suffering. Of service. Of submission. Of joining in the pain of others. Of sharing in the oppression and injustice of humanity. Yes, it’s a cross of hope and victory – but those only through sacrificial, self-giving love in action.
It’s every day. It’s certainly not 6 days for me and 1 day for God. It’s take up a cross of suffering, service and self-giving sacrificial, all-inclusive love every day.
That’s hard. Simply, it means living for God and others, something we can all readily agree with.
But break that down into daily choices, behaviour, priorities… then we start to struggle.
It’s the realisation that God’s plan for community isn’t about finding somewhere nice to have my beliefs affirmed and feel spiritual, but about banding together with a group of people who are taking up the same cross every day and helping each other bear it. (People who say you don’t need to “go to church” are right. You need to be the church, which is about daily shouldering the Cross of unconditional love and self-pouring out on behalf of others.
To those people who are all about saying they don’t need to be committed to a weekly gathering of the church to follow Christ I say if you can’t commit to one morning a week, can’t build in rhythms of life that aren’t about our comfort and convenience, then how are you going picking up a cross of service every day?)
It’s about knowing that while the systems of this world of sin are robbing people of dignity all around us it is incumbent upon the followers of Christ to act…
It’s realising that the cross of suffering and self-sacrifice must be hoisted to the shoulders daily, not in theology or philosophy but in action and lifestyle…
Then that’s a different proposition.
I’m sure James and John found fishing easier than the adventure being fishers of men took them on.

Congratulations to Emily

I met Emily when she did About FACE 8 in Northern Australia, a cultural exchange program in Aboriginal communities. She is smart and articulate. She has been involved in many ways in the life of the Uniting Church including working with Justice and International Mission (Vic/Tas Synod), and youth and young adults. She has served as a volunteer with the partner church in Bali, and has been accepted as an AYAD volunteer (AusAid program - Australian Youth Ambassadors for Development) in East Timor (Timor Leste). Emily has been a WCC Committee member, and has just been elected to the WCC Central Committee. Congratulations, Emily!!
Emily is one of the 150-member Central Committee, which serves as the main decision-making body of the Council between assemblies. The new Central Committee counts women: 39%, men: 61%, youth: 13%, indigenous persons: 5%, persons with disabilities: 2%, ordained: 68%; 32% lay persons. The nominations committee worked with a pool of names put forward by the WCC's 345 member churches. Full list here.

Emily with the official UCA delegates to WCC

UCA at the WCC

It's been great to spend some time with folk from the Uniting Church in Australia who are at the WCC Assembly:
Rev Prof Andrew Dutney, President, Uniting Church in Australia
Ann Connan, World President of the World Federation of Methodist and Uniting Church Women, 2011-16
Emily Evans (elected onto WCC Central Committee)
Rev Terence Corkin, General Secretary, uniting Church Assembly
Rev Dr John Brown, former missionary in Korea
Rev Dr Chris Walker, National Consultant for Theology and Discipleship
Rev Anne Hewitt, South Australian Council of Churches
Rev Myung Hwa Park, Moderator, NSW/ACT Synod
Rev Ken Sumner, Director, National Aboriginal and Torres Strait Islander Ecumenical Commission
Rev Tara Curlewis, General Secretary, National Council of Churches in Australia
Rev Dr Andrew Williams, General Secretary, Synod of NSW/ACT
Rev Marie Wilson, WA Council of Churches
Rev Dr Sandy And Fay Yule (Sandy was previously the National Director, Christian Unity)
Doug Hewitt and his wife (oops, sorry I don't have her name)
Katalina Tahaafe-Williams, Uniting Mission and Education's Multicultural/Cross-Cultural Consultant in the Relationships and Resourcing Team, NSW/Act Synod
Rev Charity Majiza, Christian Unity Working Group
Roberta Stanley, National Vice-Chairperson, Uniting Aboriginal and Islander Christian Congress
and great to share time with Geraldine Hawkes, Director, South Australian Council of Churches
And I'm here in my role as ecumenical delegate, President, DIAKONIA World Federation

Ann Connan, World President
World Federation of Methodist & Uniting Church women

Rev Charity Majiza,
Christian Unity Working Group

Justice Plenary - God of life, lead us to do justice in today's world!

Today's plenary is focused on justice. It began with a children's choir (so cute - though not sure I feel comfortable with kids singing Lord I lift your name on high, with the words - 'my debt to pay'. What debt would that be for such innocence children? Ok, won't explore atonement theory here!)
The plenary has a focus on key justice issues - social (discrimination, gender justice, marginalized communities), economic and ecological justice. It recognizes that the globalised culture seems to accept and legitimise social, economic and ecological injustice. So much so that human and ecological abuse, exclusion and impoverishment of the vulnerable and the denial of rights and dignity of many and particularly of people with disabilities, women, children  and people with HIV and AIDS are increasingly seen as inevitable fallouts in a world gripped by the logic of domination, growth and greed. Churches need to recognise the moral imperative of confronting injustice as an integral part of 'costly discipleship'.
Three moving stories - one from Rev Tafue Lusama, General Secretary of the Congregational Church of Tuvalu speaking about the impact of climate change in his country.

Guest speakers in the 'madang' on the WCC plenary stage

Graffiti Jesus - Madang hall

At the back of the Madang hall I saw these images, which come from a street art project in the UK (Rhiwbina, Cardiff). They are an attempt 'to liberate Jesus from the church and put him back on the streets where he belongs, to query and challenge people's perceptions of Jesus, and to let Jesus come and go, appear and disappear, much like our experience of God in our lives'.
'The image plays on the traditional image of Jesus - thin, bearded and bare footed, but presents him in curious and challenging ways that both question and confirm who is Jesus, and his presence, power and purpose'.
Powerful street art.....

WCC

The WCC brings together 349 churches, denominations and church fellowships in more than 110 countries and territories throughout the world, representing over 560 million Christians and including most of the world's Orthodox churches, scores of denominations from such historic traditions of the Protestant Reformation as Anglican, Baptist, Lutheran, Methodist and Reformed, as well as many united and independent churches. While the bulk of the WCC's founding churches were European and North American, today most are in Africa, Asia, the Caribbean, Latin America, the Middle East and the Pacific.

For its member churches, the WCC is a unique space: one in which they can reflect, speak, act, worship and work together, challenge and support each other, share and debate with each other. As members of this fellowship, WCC member churches:

• are called to the goal of visible unity in one faith and one Eucharistic fellowship;
• promote their common witness in work for mission and evangelism;
• engage in Christian service by serving human need, breaking down barriers between people, seeking justice and peace, and upholding the integrity of creation; and
• foster renewal in unity, worship, mission and service.

The thing I have valued most at WCC is the breadth of churches and communities represented. A feast of ecumenical opportunities and conversations. 

Madang publication and other online resources

I noticed that the WCC website has some resources linked to the Assembly, including the daily publication 'Madang'.

There's also an app for WCC Assembly (go to i-tunes and look for WCC - World Council of Churches, in the reference section)

Facebook photos taken by WCC on their page here. 

Business session - Tuesday 5th Nov

I came in late to this session due to finishing off the final wording of the Diakonia document. It is truly fascinating to see the political muscle and power plays exercised in these sessions. Some of the business sessions are close to delegates only - I can understand why, if the content of the sessions is quite contentious.
I have only limited experience of the whole process at WCC so too early to give an informed comment but I'm intrigued by the minimal use of the orange and blue cards for consensus decision making. There does not seem to be opportunity for shared discernment in the way the cards are used, as I am used to in the UCA. The open sessions are not really deliberative sessions so blue and orange cards are indicative only. And the cards are not used in smaller group gatherings, where they could be used quite effectively.
In the business sessions, people at microphones are simply told no more comments will be taken, rather than determining if there are viewpoints that might further help facilitate the decision making.
I think the business of WCC conducted with such diverse groups and ways of thinking must be exceedingly difficult to hold together, and to enable the unity that is professed to be lived out.
Rev Gregor Henderson, ex-President and General Secretary of the Uniting Church in Australia, is up on the podium with the moderators for the meeting, helping facilitate the process. He's a wise and generous man!

Ecumenical conversation - final gathering

Compelled to serve: diakonia and development in a rapidly changing world

This final session gathered the narrative report of the proceedings, and six affirmations. Doing the wordsmithing in a large group was problematic, as was remaining faithful to the specific discussions while at the same time preparing a document that would make sense to a wider audience outside of the WCC Assembly. It was also clear that some of the language used was language specific to development agencies, and not necessarily understood by a more general audience, which potentially limits the understanding of the content. One such term is the 'enabling environment' - 'the adoption of laws and policies that allow, favour and mainstream the creation of civil society institutions, promote good governance and foster a socially responsible private sector'. I realized I needed a glossary of terms assumed by some of the participants actively involved in aid and development work; certainly a learning opportunity for me. I was one of a small group who remained behind at the conclusion of the session to work on fine tuning the document. It was good to be more than an anonymous participant at WCC, one amongst several thousand people, and make a particular contribution. The affirmations were sent to Geneva for translation into many languages, ready for distribution.

Tuesday Bible Study

After opening worship, the Bible Study centred on Acts 2:1-13. This text is often read from a mission perspective. How might we understand the Pentecost event from a unity perspective that can bring new insight, dynamism, and power to the ecumenical movement? The role of the Spirit in unity in diversity, as well as the relationship of Pentecost to justice and peace, are areas explored in the Bible Study in the contemporary context.

Madang - bookstore

Madang is a Korean term that denotes a courtyard in a traditional Korean home. The madang serves as a space for encounter and sharing. The WCC madang plays the same role, with the opportunity to experience the ecumenical fellowship of churches in all its richness and diversity. The madang includes exhibitions, performances, talks, theatre, music and culture.

Today I took the opportunity to really explore the Madang hall at WCC, with booths representing areas of work of the WCC, as well as member organisations and affiliations, and local Korean organisations. First stop, of course, was the bookshop. I limited myself to 3 books – ‘Religion, Power, Politics’ by Konrad Kaiser, which explores ways the church may engage in critical self-reflection about their action in the public sphere; Christian solidarity in the Cross of Christ by the WCC General Secretary, Olav Fykse Tveit, which explores the way the cross ‘offers Christians a specific lens on reality, opens us up to the world, and provides a key for discerning the world’s needs, genuine discipleship and true agency in an imperilled world; and Property: for people, not for profit – alternatives to the global tyranny of capital, in which the authors argue that to rethink globalization we must reshape notions of private property in accordance with a wider vision which includes people’s real lives and the common good. The cover blurb says ‘it is difficult to exaggerate the philosophical and political importance of this pioneering book’.
These books are in addition to three I bought yesterday for Geoff: the just published book by S. Wesley Ariarajah, ‘Your God, My God, Our God: rethinking Christian theology for religious plurality’, and by the same author, ‘Not without my neighbour: issues in interfaith relations’.  I also bought a WCC publication, ‘Changing the present, Dreaming the future: A critical moment in Interreligious dialogue, edited by Hans Ucko. It is a collection of papers from the ‘Critical Moment’ conference and to give food for thought and action to all involved in interfaith dialogue and cooperation. The book also includes a study guide, meant for practical use in the local community.

I also picked up, to add to the weight of my luggage, three WCC journals available for free – ‘A Century of Ecumenical Missiology’ (produced in relation to the centenary anniversary of Edinburgh 1910), ‘Greed and local politics’, and ‘New ecumenical affirmation on mission and evangelism’ (April 2012) with documents leading to the current statement, Together Towards Life: Mission and Evangelism in Changing Landscapes.

Madang - an opportunity to explore

I visited a number of booths, all of interest. But to give some examples, here a few in particular.
I bought a very artistic cross on a necklace by Hyeryena Jung, http://hyeryena.blog.me/, who had the most amazing ‘sculptures’ made from steel, using illumination from behind. She explained it involved cutting the steel and welding, so no simple project. Her designs were wonderful.

I visited a booth with a focus on people with disabilities, and bought a form of a ‘holding cross’ on a necklace.

At the Presbyterian Church in Korea booth, I received a lovely silk pouch for free made by the women of PCK. I also bought three lots of Korean chopsticks as gifts. I’ve now learnt to master these chopsticks (I’m more used to Chinese chopsticks).  

I visited a booth that promoted solar energy, with ideas about holding a ‘harvest thanksgiving’ service for people who have installed solar panels. It also suggested making certificates for people, to celebrate the ‘harvest’: ‘in our time when everyone talks about climate change, you took the initiative and went ahead as a good example. What you harvest from the Sun as energy benefits not only you but the environment and is therefore beneficial to all of us’. On the invitation to the ‘harvest of renewable energy’ it says, ‘traditionally we give thanks for the harvest that comes from the fields and garden. But I think the time has come for all of us who share the planet to turn our attention to creatively reaping from water, wind and sun’. What a great idea!

I’m interested in the session on media, ‘Hearing many voices for justice and peace’, where participants can explore the relevance of communication rights to the transformation of political, economic and social structures that prevent or obstruct improvements to the lives of poor, marginalized, excluded and dispossessed people. The presentation will highlight the role of civic social organizations, especially the churches, in promoting communication as a basic human right, essential to people’s dignity and community. Topics to be covered includes experiences of empowering people through communication to express their aspirations and needs, strengthening the voices of women, the democratization of the media, and the role of social media and digital platforms. It’s presented by World Association for Christian Communication (WACC), www.waccglobal.org

And another resource that was a catalyst for more thinking is titled, ‘Telling the Truth: the right to public memory’ (an Anglican Church Journal). ‘In North America, Latin America, Europe, Asia, and Australasia – wherever groups of people have been systematically victimized – thousands are still living with the pain of past atrocities, acts that have remained publicly unacknowledged. Their right to public memory has been suppressed. You can’t really claim to have freedom of expression unless you have the right to know and remember what happened in the past, and to tell your stories in public. Not surprisingly, those most affected by the loss of their history are the most vulnerable: minorities, indigenous people and the poor. The records of past atrocities are ploughed under in a field of silence so that victims’ stories are rarely heard’. The WACC supports projects that help people reclaim the past and bring them into the public sphere so that all citizens can understand the basis on which their country moves forward. Very applicable to the Australian context with Aboriginal people, and also with asylum seekers and refugees, to name just a couple of key areas where stories of the past (and what is happening now) need to be told.

I picked up a really useful resource, which includes liturgies and prayers – Asia Communication Sunday: Communicating Climate Justice. It has real ‘grunt’ in its approach to speaking publicly and in worship about climate change. I look forward to exploring how this might be used in other contexts.

I picked up the bookmark with the ‘five marks of mission’ in the Anglican Church, and was reminded how powerful it is to have these expressed so succinctly - a broad missional focus (2 'inside' the church; 3 beyond the church walls):

• ·      to proclaim the Good News of the Kingdom
• ·      to teach, baptize and nurture new believers
• ·      to respond to human need by loving service
• ·      to seek to transform unjust structures of society
• ·      to strive to safeguard the integrity of creation and sustain and renew the life of the earth

Space for inter-religious encounter

 

where strangers become friends.....

crosses of the world - Madang hall

Unity Plenary - Tuesday

Today’s plenary focussed on the vision of unity, and the journey towards that vision in the fellowship of the WCC. It began with some traditional music by Korean musicians, and was moderated by Dame Mary Tanner (WCC President from Europe). The first part of the plenary was gathered under the title, Unity in Christ, reminding us that unity is God’s gift in Christ. Two speakers addressed this theme, and what we are called to overcome together in order to come closer to Christ and therefore to each other: Metropolitan Nifon of Targoviste (Professor for Missiology and Ecumenism at the Orthodox Theological Faculty of Targoviste) and Rev Dr Neville Callam (General Secretary of the Baptist World Alliance, Jamaica). 

The second part, ‘the journey of the fellowship’ explored what we do together as divided churches in response to God’s gift and calling, as together we strive in the fellowship of the one ecumenical movement for full visible unity. Ms Alice Fabian (candidate for ministry, United Congregational Church of Southern Africa) and Bishop Mark MacDonald (National Indigenous Bishop, Anglican Church of Canada) spoke about their particular situations, and theological perspectives in the search for unity and reconciliation.  
The plenary finished with a number of people leading a brief Taize prayer on stage, singing Ubi Caritas (led by Brother Richard, Taize Community).

Ubi Caritas et amor; Ubi Caritas Deus ibi est. 

Metropolitan Nifon of Targoviste addresses the Assembly

Rev Dr Neville Callum, Jamaica

Bishop Mark MacDonald, National Indigenous Bishop, Canad

Taize prayer to conclude the gathering, led by Brother Richard from Taize community

Ms Alice Fabian, South Africa

prayers collected from WCC delegates on the theme, Unity

Mission plenary - Monday Nov 4

A delight to see Prof Kirsteen Kim introducing this mission plenary. She is from the UK, and is Professor of Theology and World Christianity at Leeds Trinity University. She was a guest at the UCA Assembly in 2012 in Adelaide. She also serves as Vice-Moderator of the Commission for World Mission and Evangelism.

More greetings from officials and leaders from around the world -  all very insightful and hopeful. World Evangelical Alliance, Lutheran World Federation and a wonderful Jewish man who spoke about the desire that a separate state for Palestinians be set up alongside the Jewish state. He received a generous and loud applause from the WCC delegates.

This plenary aspires to highlight the common challenges and opportunities for mission, in light if new developments globally. It hopes to offer an action-oriented reflection based in the new WCC mission statement, Together Towards Life: Mission and Evangelism in Changing Landscapes (a fantastic statement).

Teatro Ekyumenikal (the liturgical and cultural theatre group of the National Council of Churches in the Philippines) were featured at the conclusion of the plenary. They aim to educate the Filipino people on the glaring issues of our time through effective use of the arts in creative and various liturgical forms. They promote ecumenism and peace based on justice through the use of drama, songs, dances and liturgical art forms. 

Here's a link to the Mission plenary.  

 

The start of a new week - Monday

Caught up with Rev Dr Sandy and Fay Yule from the UCA on the bus from the hotel to BEXCO and caught up on their experiences over the weekend including a visit to a Buddhist temple and a church in Busan. Great to know what others were doing on the weekend! Sandy and Fay were amongst the delegates who travelled on the 'peace train' from Berlin to Busan. Another great story!

Rev Dr Sandy Yule, participant in the Peace Train initiative

 In the daily newspaper of the WCC Assembly, there was a write up about the 500 people who went on a pilgrimage to a peace park north of Seoul. They offered prayers for the reunification of Korea. They also paused to remember and honour those who have died for the cause of justice and peace around the world. The ceremony of prayer and remembrance began with the ringing of a huge bell that stands before the huge iron fences serving as a military demarcation line. The bell tower, which was completed on 1 Jan, 2000, as a symbol of the new millennium. It also represents a renewed call for unity every time it rings. 'The bell echoes up to the end of North Korea and to the whole country, reminding us if our call for peace and reunification' (Rev Kim Jin Se, Anglican priest, and member of the Toward Peace in Korea movement).
Today, Monday, we gather together again, resuming the pattern of the day at WCC which begins with a time of prayer and singing, followed by Bible Study. Today's study focused on Acts 8:26-40. A favourite text since Rev Dr Lee Levett-Olson introduced a new way of reading the text with the religious visitor to Jerusalem from Ethiopia. The Bible Studies have a short written commentary, but the primary focus in the Bible Studies is small group discussions. A bit hit and miss therefore in terms of what I might learn in addition to the printed commentary. But good to be there to share in what is being presented and discussed.

Diakonia

I skipped the 'confessional' meeting - 17 different groups representing the ecumenical breadth at the WCC Assembly - African United, Anglican, Baptist, Brethren, Disciples, Evangelical, Friends, Lutheran, Mar Thoma, Mennonites, Methodist, Moravian, Old Catholic, Orthodox, Pentecostal, Reformed, and Roman Catholic. Each held their own confessional meeting.
Instead, I met with Deaconess Emma Cantor, President, DIAKONIA Asia Pacific, to discuss planning for DIAKONIA World Assembly in 2017, planned to take place in Manila.
I also skipped the weekend visits, which took place in Seoul and Busan, and headed to Mok-Po for a visit with Diakonia Korea to spend time with the Sisters in the Diaconal community there. I'll write more about the visit on the DWF President Blogsite. A great story to tell!!
The photo below shows Deaconess Emma Cantor Philippines) and Sr Ree (Korea) at the WCC Assembly.

Ecumenical conversation - Day 2

Compelled to serve: Diakonia and development in a rapidly changing world (EC21)
We heard two speakers - one who did not have his PowerPoint and did it as best he could from memory. His content was truly intriguing, citing Bible verses that are not usually used to frame a conversation around diakonia. For instance, Abraham - blessed, to be a blessing. I would have liked to have heard more as the content was delivered quite fast with little to support our 'hearing'. The speaker assured us we would have access to his notes and PowerPoint. After the second speaker, we resumed our group discussions from the day before. Thankfully, the process had been refined so that each group only had one question at a time. There is a person who will collate all the responses into a statement. It's an interesting if somewhat dissatisfying process in that there is no opportunity to influence the fundamental questions and assumptions, but groups simply provide some feedback into an existing framework and questions. I wondered about how 'open space technology' could be used helpfully at WCC Assemblies.

UN Cemetery

Rev Myung Hwa Pak, Moderator in the NSW/ACT Synod (Uniting Church in Australia) coordinated a visit to the UN Cemetery in Busan. Myung was born in Busan so knows it well. The small group caught the Metro from BEXCO and visited a  church along the way with floor to ceiling windows.

We travelled by car to the UN cemetery where we had a light lunch and then spent time in the Australian section of the cemetery (there are flags representing 20 countries). It was very moving to be standing in that place where so many young men from so many nations have their final resting places.
(related article here) 

Myung also took us to the Cultural Museum close by. Very informative about Korean history and culture.

Friday - Asia Plenary

The plenary was informative and laden with words. It picked up the theme of the Bible Study - that 'Asia is the continent of suffering and hope. On the one hand, Amos focuses on people's suffering and struggle for justice; on the other hand, it provides a vision of the reign of God. The text suggests concrete ways in which to live out kingdom values on earth through the achievement of justice and peace'. The question is, how to transform suffering, tears and despair into liberation, joy and hope in our context.
The doctor from India told a very moving story about co-joined twins. Dr Deepanna Choudhrie studied and trained as a radiologist at Christian Medical College, Vellore, India. Since 1989 she has been serving in Padhar Hospital, a 200-bed mission hospital in rural central India, among the Gond tribe. She received international media attention for her care of abandoned conjoint twin girls Stuti and Aradhana, who were operated in Padhar Hospital in 2012.
Here's a link to the full Asia plenary on youtube. 
I have come to learn that the issues in Asia are so profound and complex that the lengthy speaking about the plight of people in Asia is in direct relation to the inability of those who might influence an alternative outcome to really hear the desperation and lament. The plaintive question, 'who will speak if you don't' lingers on.
As I write this entry, I am heartened to hear that the Uniting Church in the SA Synod (Australia) has approved a new partnership - Middle Luzon Jurisdiction, United Church of Christ in the Philippines. This is a large jurisdiction, taking in all of Metro Manila as well as outlying areas. The SA Synod already has a partnership with North Luzon, and the Vic/Tas UCA Synod has a partnership with South Luzon. The SA Synod also has partnerships with the Church of Christ in Thailand (CCT), with the PCK church in Korea, as well as West Papua and Papua New Guinea. It is through these kind of partnerships, and the exchange of personnel, that the words of lament and the words questing for justice in Asia can be 'heard' beyond the region, and that partnership engages others in the issues.