The Way of Ecumenism: Gratitude and Commitment

This address to the Ecumenical Kirchentag in Germany in 2003 takes as its starting point the symbol of the church as the people of God on the way together to describe the ecumenical movement. This is a path that leads out of the security of structures, relying on the promise of God as a response to the call of the gospel to faith and the path of discipleship – the way of pilgrimage as it was described by the World Conference on Faith and Order in 1993 in Santiago de Compostela. After looking back at the milestones on the ecumenical journey toward communion in life, faith, and witness, the address highlights the significance of a mutual recognition of baptism by churches as representing a “Copernican revolution” in ecumenical dialogue, in which churches would commit themselves to mutual accountability in matters of faith and church order.     

Practicing the Story: Equiping Congregations for Evangelism

“Evangelism” carries a lot of baggage! And many in our 21st‐century church feel that the baggage was packed by someone else and contains clothes that no longer fit or equip them for sharing the gospel with people and life in the present world. If evangelism is to find its place high on the agenda of our church of today, we need to enable Christian people to freely and honestly explore first, what it means to be people of the gospel now, and then, the message they have to share and how they will share it with the world today. Radical questions about our understandings of the gospel and purpose and practice in sharing it need to be asked, discussed, and explored with faith and courage in the many different contexts that Christian people are called to live and serve in. If the Christian church is to be faithful to the gospel and recognizing and growing the kingdom of God, then we must be listening to the discomfort within ourselves and our neighbours and open to the possibility of transformation. Can our Christian story, always a renewal movement, inspire that new thinking, sharing, and action that will reach the people we meet today?     

Youth Ministry in and beyond the Church? The sacrament of confirmation in the Roman Catholic Church as a testcase[1]

This article deals with the dilemma in which the Roman Catholic Church in Western Europe is involved, concerning the initiation of young people into the life and faith of Christian communities. Some people argue that only a solid and profound mystagogical catechesis can revitalise the congregation, other people are in favour of the idea that the church should remain open for every particular quest for meaning of young people today. Two different opinions on the meaning of the gospel for postmodern youth cultures are at stake. In the field of confirmation catechesis this discussion culminates in strong tensions and conflicts. In this article a third vision on confirmation catechesis is presented which focuses on the hermeneutical qualities of the Christian gospel and on the possibility of young people to explore these qualities by ‘following the church at some distance’.

     

Churches in Ecumenical Transition

This is a brief introduction to the contribution of the Ecumencial Network for Multicultural Ministry (ENFORMM) to the new WCC affirmation on mission and evangelism, which was specifically commissioned by CWME in 2009 and will be fed into the new WCC affirmation on mission evangelism. Recognizing the critical significance of the emerging multicultural and migrant churches to mission and ministry in the twenty‐first century, CWME is keen that the new mission statement adequately reflects that important development. Clearly, the ministry and ecclesiology of migrant/multicultural churches are integral to the future mission and existence of the Christian church. “Cultural diversity as a fact of human existence”: This text assumes that cultural diversity is a fact of human societies, and migration is a fact of human existence. Throughout human history, societies have always enjoyed varied degrees of cultural pluralism largely because migration is a natural human predisposition. Migration is by no means limited to movements from South to North. People movements from South to South and North to South have equal importance and impact. With increased migration come increased cross‐cultural encounters and their attendant complexities. The paper highlights the unfortunate but pervasive and widespread misconception that migrants as such constitute the root cause of social tension and problems. The paper argues that “people movement around the globe (migration) not only calls for reframing the rhetoric on migration, it also calls for reframing the debate on mission.” “Cultural diversity as a fact of Christian communal life – migration‐shaped early church”:

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Sustaining churchgoing young Anglicans in England and Wales: Assessing influence of the home

ABSTRACT

Responding to the problem facing the Church of England, as identified by the Church Growth Research Programme, regarding sustaining churchgoing young Anglicans, and also responding to the Renewal and Reform agenda to address this problem, the present study discusses the roles of three agencies in delivering effective Christian education and Christian formation: local churches, local schools, and the home. Building on a fruitful stream of research within Australia and the UK, the present study drew on two samples of young Anglicans: 2,019 9- to 11-year-old students attending church primary schools in Wales, and 2,323 13- to 15-year-old students attending church secondary schools mainly in England. The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents (especially mother) talked with them about their faith. The implications from these findings, for an Anglican Church strategy for ministry among children and young people, is that alongside resourcing local churches and promoting deeply Christian schools, it may also be wise for the Church to invest in the education and formation of churchgoing Anglican parents.     

Who is the Church?

Abstract : Although the question of survival is on the mind of most mainline congregations in the United States, the real crisis facing the churches is one of identity. After briefly reviewing three theological paradigms for the church (Word‐event, communion, and missio dei), I propose that the question of the church's identity is best answered by returning to the “story of the church,” which properly “starts with the Spirit,” and by reclaiming a concept of the church as a Spirit‐breathed people who are called and sent.     

EBION AT THE BARRICADES: MORAL NARRATIVE AND POST‐CHRISTIAN CATHOLIC THEOLOGY

My task in this article is to explore the question of the “place” of moral questions—questions of good and evil—in Christian faith, “faith” here being considered particularly as the content or narrative of belief. The thesis I will argue is that Christianity offers no substantial account or explanation of the origin(s) and nature of evil, that in a fundamental way Christianity is not concerned with offering such accounts, and that when the task of supplying accounts of the origin(s) and nature of evil is made central to the content or narrative of Christian faith that faith is made false: it is misunderstood.     

The Apostasy of the Church and the Cross of Christ: Hans Urs von Balthasar on the Mystery of the Church as Casta Meretrix

The ongoing moral and theological catastrophe of persistent and pervasive clergy sexual abuse across the Catholic Church makes theological reflection on sin in the church essential. This essay has two parts. The first, longer part is a hermeneutical argument. I offer a contextualized interpretation of Hans Urs von Balthasar's 1960 essay “Casta Meretrix,” in which he traced the image of the church as a “chaste harlot” through the Christian tradition. I demonstrate that several recent interpretations of this essay have not penetrated to its radical heart. A close reading of the text reveals that here Balthasar affirmed that the church sins precisely as the church, and not merely as individual members. The motivation for this affirmation was not the empirical failures of individuals, but was properly dogmatic—a necessary implication of christology. In the second and concluding part of the essay, I contend that even though Balthasar's use of the feminized image of the casta meretrix does have significant problems and should not be uncritically adopted today, the underlying theological claim regarding the church as sinner is theologically significant. He affirmed a necessary ecclesiological truth, one that can help the church recover its visibility and better understand its essence in repentance, which is all the more essential in light of the continuing revelations of clergy sexual abuse.     

Traditional Christian Belief and Belief in the Supernatural: Diverging Trends in the Netherlands Between 1979 and 2005?

Is there an ongoing decline in religious beliefs in the Netherlands? Using cross-sectional data from 1979 up to 2005, we focus on traditional Christian faith and belief in the supernatural; the literature suggests that they undergo diverging trends. We first describe these trends using the Social and Cultural Developments in the Netherlands surveys covering the 1979–2005 period. Explanations for the trends are formulated and tested using OLS regression models and a counterfactional simulation technique. Our findings indicate that during the 1979–2005 period both traditional Christian faith and belief in the supernatural declined, although the latter at a slower rate. Since church membership rates are continuously declining as well, belonging and believing still go hand in hand in the Netherlands. The most important explanation for both the decline in traditional Christian faith and the decline in belief in the supernatural is the slow but continuous replacement of older religious affiliated cohorts with younger nonaffiliated cohorts.     

Relevant and Effective Theological Education in the Context of Twenty‐First Century South Asia

This essay considers Christian theological education in South Asia highlighting pertinent issues in pedagogical content, form, method, and praxis. Debunking the notion of students as “empty bottles” to be filled, and criticizing the top‐down model of education, the paper argues that theological education is an ongoing and interactive process in which students and teachers are participants who share and reflect upon each other's faith and socio‐cultural experiences. Participants reject, test, negotiate, and choose – while remaining open to the variety that is embodied in different human experiences. The paper stresses the relationship between the theological college and the church and calls for mutual responsibility, respect, and accountability. In an increasingly communal and fundamentalist atmosphere that poses a threat to multi‐culturalism, the role of the laity in shaping theological education is highlighted and public debate is encouraged. The paper calls for interactive and dialogic learning. A version of this paper was published in Ministerial Formation 100 (2003): 5–16.     

A Spiritual Revolution in Denmark?

ABSTRACT

Based on data from the Danish part of the European Values Study 1981–2008, this article explores the validity of the claim for a spiritual revolution as proposed by Paul Heelas and Linda Woodhead. The article suggests an operationalisation of spirituality. The results of the analyses are that religious values—Christian faith as well as spirituality—tend to be stable over an individual’s life course. This suggests that, if there is a spiritual revolution, it must be the product of cohort replacement. If a spiritual revolution is taking place, Christian faith would be expected to decline in younger cohorts while spirituality would increase, but an analysis of cohort support for Christian faith and spirituality from 1981 to 2008 shows that both were constant across cohorts. Thus Danish data contain no indication that a spiritual revolution is taking place or will take place. Finally, we show that, contrary to theoretical expectations, spirituality and Christian faith are strongly correlated. A closer analysis reveals an indirect and more complicated support for parts of the theory since the two variables are explained by different factors and it shows that Christian faith, but not spirituality, is correlated with morality.     

Chapter Five of Evangelii Gaudium: Spirit‐Filled Evangelizers

This contribution examines the opening section of Chapter Five of Evangelii Gaudium, arguing that in it Francis sheds light on the mystagogy of discipleship in contemporary times. After providing a brief synopsis of these reasons for a renewed missionary impulse using the idea of the “why, who, and how” of mission as a framework, the author argues that the contribution of the section to the church's mission is its eloquent articulation of a deep spirituality of mission arising from the human condition, both at the personal and communal level. Positing that three features of this spirituality of mission – holistic, anthropological, and Christological – constitute some of the most important points of this section, the article concludes that Evangelii Gaudium is a passionate exhortation toward imbibing a keen sensibility of the humanum to deepen and open Christian faith in proclaiming a gospel of joy and hope and, in the process, bring wholeness to people and the world. It is about missio homini that is rooted in missio Christi and, therefore, leads to missio Dei.     

Biblical and Theological Perspectives on Children,Parents, and ‘Best Practices' for Faith Formation: Resources for Child,Youth, and Family Ministry Today

Abstract : One of the most important ways to strengthen the faith formation of children and young people, and child, youth, and family ministries is by engaging and supporting parents or primary care‐givers. This article seeks to address this challenge by mining resources from the Bible and Christian theology about the roles and responsibilities of parents, the complexity and dignity of children, and ways to pass on the faith. By taking into account theological perspectives on parents, children, and faith formation, church leaders can better engage both children and parents, and they can strengthen all areas of their work with or on behalf of children and young people, whether in children's ministry, youth and family ministry, religious education, or child advocacy.     

Creation is Incarnation: The Metaphysical Peculiarity of the Logoi in Maximus Confessor

Maximian logoi or the “principles” of created being are often virtually identified with Platonic ideas or forms. This assumption obscures what is distinctive about Maximus's concept of the logoi. I first note two metaphysical peculiarities of his doctrine, and then propose that these only make sense if we follow Maximus's own directive to read the logoi through Christology proper – that is, as describing creation as the Word's cosmic Incarnation. This suggests, in creative tension with a good deal of twentieth‐century philosophical theology, that the God‐world relation is not fully exhausted by the analogia entis: Maximus divines a still deeper hypostatic (not natural) identity between Word and world that actually generates natural difference – for perhaps the first and only time in the history of Christian thought. Here I assay a first step toward retrieving that relation.     

God of Life,Lead Us to Justice and Peace: Reflection from an Asian and Korean Church Perspective

The 10th Assembly of the World Council of Churches (WCC) will be held in Busan, Republic of Korea, from 30 October to 8 November 2013, on the theme “God of Life, Lead Us to Justice and Peace.” Having recognized the importance and urgency of the WCC theme, I would like to reflect on, and review it especially from the perspective of the Asian and Korean church. I suggest that we rethink the questions of:1. Hunger, Poverty, and Illness: Justice and Shalom. There is an urgent need for an ecumenical programme in Asia, and it ought to be focused on justice and shalom. 2. Cultures and Religions: The challenge for Asian Christianity is to find an authentic Asian identity for the sake of the gospel. 3. Ecological Destruction. What do we expect from the 10^th WCC Assembly? (1) A deepening of the topic justice: Discussing life and peace through the lens of justice; (2) A deepening of the economic‐political perspective: Critical analysis of the neo‐liberal economic system through theology and Christian faith in order to warn of it's the satanic character; (3) Recognition of the new Pentecostal and charismatic force in Christianity: Deepening its study and reflecting on potential theological reductionism; (4) Discussion of an inclusive rather than exclusive ecumenical mission: From monologue to dialogue. We continue our call, our action, and our reflection in order to participate in God's mission that people may have justice, life, and peace. This is God's shalom, so that we can fully enjoy the feast of the church worldwide, celebrating the 10th meeting of the WCC in the Korean city of Busan. As the church in Korea and Asia, we hope that the festival will be an opportunity to reaffirm that another world is possible.     

Through hermeneutics of suspicion to a rediscovery of faith

Ric?ur argued that the critique of religion developed by the three modern masters of a hermeneutics of suspicion – Marx, Nietzsche, and Freud – is liberating insofar as it makes possible a mature faith. In the first part of the article, I explore this issue in relation to Kierkegaard. In the second part of the article, I discuss how Kierkegaard uses a biblical critique of religion, particularly the figure of the prophet, in his final attack on the church in his pamphlet “What Christ Judges of Official Christianity”. Through my investigation of the role of a hermeneutics of suspicion in Kierkegaard’s rediscovery of faith, I aim to question Ric?ur’s dichotomy between an external, atheistic hermeneutics of suspicion versus an internal hermeneutics of faith.