Conference Of Churches Research Articles

Ecumenism in modern Europe: adaptation to secular society

The ecumenism ideology is based on evangelical foundations and is aimed at achieving universal Christian unity. The historical differentiation of Christianity and the various circumstances of the church organizations development have caused the ecumenical movement internal heterogeneity. Each of the Christianity directions is guided by its own theological interpretation of ecumenism. Doctrinal agreement of these interpretations cannot be achieved. The political situation in the world and the situation of national churches within countries also hinder organizational unification. Therefore, ecumenical organizations, mainly the World Council of Churches and the Conference of European Churches, develop dialogue and cooperation programs aimed at Eucharistic and liturgical communication between different Christian confessions believers, as well as joint social services of representatives of different churches. The ecumenical movement in the twentieth century developed almost synchronously with the deployment of large-scale secularization. The secular nature of modern European societies determines the priority of social activity over theological activity in the ecumenical movement. The dependence of international ecumenical organizations on current politics is also obvious - they currently follow the European Union governing bodies’ ideo-logical rhetoric. The current situation of the ecumenical movement cannot be called a crisis, rather, there is a transformation into a new state - going beyond intra-Christian cooperation and inclusion in an interreligious dialogue, as well as in a dialogue with non-religious institutions of modern society.

Forced displacement, TEKAN and women peacebuilding initiatives in Northern Nigeria

abstract TEKAN (Tarayyar Eklisoyoyi Kristi a Nigeria or the Fellowship of Churches of Christ in Nigeria) refers to the Conference of Churches in Nigeria (COCIN). The coming together of COCIN to form TEKAN in Northern Nigeria was the first time that women of indigenous churches in the region came together to render support to displaced victims of conflict. Since 2007 the TEKAN Peace Desk has become an important pillar in providing psychosocial support to displaced women who are victims of ethno-religious conflict in Plateau State. Other local peacebuilders are engaged in humanitarian activities for people in Kaduna displaced as a result of the banditry and kidnapping that has become rife in Northern Nigeria since 2012. Kaduna and Plateau State have been immensely affected by the banditry of the Fulani militia, who embarked on massive cattle rustling with forceful raiding of livestock, destruction of properties, and loss of lives in various rural communities, and its association with the kidnapping of girls and rape. It is against this background that this profile piece examines the role played by TEKAN and local women peacebuilders. The first category of women are those from church initiatives, while the second category comes from the larger cohort of women peacebuilders in Kaduna and Plateau State. TEKAN has succeeded in transforming the lives of communities displaced and traumatised by conflicts, by organising workshops on skills acquisition, dialogue, and interfaith psychosocial support, with the initiation of various programmes aimed at rendering support to victims of displacement.

Health Social Networks of Black Women With Hypertension.

The prevalence of hypertension is 55% among African American/Black women, who have a higher risk for poor health outcomes compared to women from other racial and ethnic groups, in part because of uncontrolled blood pressure. Previous research results suggest that peers may positively influence self-management of chronic conditions like hypertension. However, few studies have described the personal characteristics of peers in the health social networks of Black women. This substudy aimed to examine health social networks and describe the peers' characteristics, as reported by a convenience sample of Black women with hypertension. In this analysis of data from a larger study, 94 Black women with hypertension attending a church conference participated in a cross-sectional, descriptive study. Their mean age was 59 years, and their mean systolic blood pressure was 143 mm Hg. All participants completed a survey to gather data about (a) the characteristics of individuals they discussed health matters with (their peers or health social network) and (b) their perceptions about hypertension status and knowledge of hypertension among the peers in their health social network. Collectively, participants from the larger study named a total of 658 peers who were part of their health social networks; the mean health social network size was six peers. The peers were mostly women, Black, family members, and, on average, 54 years old. The participants discussed hypertension with 71% of the peers, reported that 36% had hypertension, and felt that 67% were somewhat or very knowledgeable about the condition. A small, positive correlation existed between the participants' health social network size (number of peers named) and their systolic blood pressure levels. The health social network peers were similar to those in the larger study, with most of the same gender, race, and age. The findings of this analysis may be used to help practitioners and scientists guide patients in building health social networks for support in self-managing hypertension and conducting future studies to examine the best strategies for developing and using health social networks to improve health outcomes and reduce health disparities.

Equity, Indigeneity, Pluri-universality, and Hybridity: Musings on the Decolonizing the Church Conference

Abstract The Fourteenth International Conference of the Ecclesiological Investigations International Research Network was held from June 22 to June 25, 2022. My summary of the conference was written from the perspective of a historian writing within the discipline of world Christianity with an interest in the exchanges between Christians of the global South as well as the impact of Christianity of the global South on its counterpart in the global North. The conference was held in Puerto Rico, recognized as “the oldest colony” in the world and the “original” land of the Taino people.

Women’s statement at the 1990 Rustenburg Church Conference: Still an important voice from the past

The Rustenburg Conference of churches that took place in 1990 was a critical turning point for Christianity in South Africa. Besides the important declaration at the end of the conference, a statement was also made by the women at the conference. Although this statement is lesser known, it was and still is of utmost importance because it addresses the plight of women in South Africa. The focus of this article is the relevance of the statement made by the women more than 30 years later. The article is written from a church historical perspective. To achieve this objective, the research in this article is based on qualitative literature search. It focuses on relevant literature that includes books, scholarly articles, online articles and scientific data provided by Statistics South Africa. It starts with a brief overview of the conference and important events that took place; it then moves on to the statement by the women at the conference before arguing that the content of the statement still is an important voice from the past that reminds us of the plight of women in South Africa. The role of the church as an important agent of change is then discussed briefly before concluding with an example of a programme by the South African Council of Churches (SACC) that is aimed at change in society.Contribution: In the conclusion, the author proposes a South African conference for women where current programmes can be synchronised and planning for the future can be done.

A Truly African Christianity

Abstract John Gachango Gatũ (1925–2017) was one of the most prominent and important Kenyan church leaders of his generation. He was the first African to serve as general secretary of the Presbyterian Church of East Africa, and then went on to be moderator. He also held influential positions in numerous Christian organizations, including the All Africa Conference of Churches and the World Council of Churches. He is best remembered for his call, first issued in 1971, for a moratorium on Western missionaries and resources in the developing world. At the time, this controversial proposal also led to some discussion about whether or not he was a still an Evangelical. Gatũ published three books in the twenty-first century, including a substantial autobiography, and in the light of these it is now possible to assess his thought and his entire life and ministry on their own terms. When that is done it become apparent that he emphasized three distinctives of his churchmanship: he was a revivalist who was deeply committed to the East African Revival Movement; an ecumenist who worked tirelessly for Christian cooperation and unity; and, perhaps most of all, an Africanist who continually sought to inhabit and commend a truly African Christianity.

The Rustenburg Church Conference of 1990: A call to the churches in South Africa after 30 years

The Rustenburg Church Conference took place in 1990, 30 years after the historic Cottesloe Church Consultation of 1960. Both these conferences had a huge influence on the history of the churches in South Africa. Thirty years after the Rustenburg Conference, this article suggests that the current context of South Africa calls for another church conference. To motivate this, the events and the declarations of the Rustenburg Church Conference of 1990 are revisited. Firstly, the article starts with a short overview on the organising of the conference. Secondly, it revisits the important confession of Prof. W.D. Jonker on apartheid and what he said on behalf of the Dutch Reformed Church and the Afrikaner people. It then recalls the lesser known but not less important declaration by the women at the conference before moving on to the main declaration, which was made after the conference. The question that is then asked is what this important historical event means for the current situation in South Africa. It is suggested that the churches in South Africa are called to take the initiative to organise a Lekgotla where churches and other civil organisations can come together to discuss and address the challenges in South Africa. Racism, poverty, education, violence against women and children and corruption are specifically named as issues that should be addressed. The article concludes that given the current situation in South Africa, the churches have arrived at another Kairos moment.Interdisciplinary implications: The research in this article challenges other disciplines in theology, sociology, education and law to join the quest for workable solutions. This should be done with specific reference to research on the current problematic events in South Africa, namely poverty, corruption, racism, violence against women and the needs of children and land issues.

COVID‐19 and Re‐Storying Economic Development in Oceania

<scp>COVID</scp>‐19 and <scp><i>Re</i>‐Storying</scp> Economic Development in Oceania

Forgiveness and Reconciliation in the Life and Work of Desmond Tutu

AbstractThis article explores how mission, forgiveness, and reconciliation have shaped the ministry and work of Desmond Tutu. As much as space permits, it tries to glean the ways in which Tutu has lived out his understanding of mission, forgiveness, and reconciliation in his various roles as lecturer of theology, as Africa director of the Theological Education Fund of the World Council of Churches, as the general secretary of the South African Council of Churches, as president of the All Africa Conference of Churches, as archbishop of Cape Town, and more recently as chairperson of the Truth and Reconciliation Commission. Through a close reading of seminal publications, the article will attempt to draw as complete a picture as possible of his views on forgiveness and reconciliation. To conclude, the essay shall refer to the work of Emmanuel Katongole and Chris Rice.

Reframing African Ecumenical Discourse on Development

T&#x0D; This research explores the contribution of the All Africa Conference of Churches (AACC) to ecumenical discourse regarding development against the background of contemporary debates on the role of religion in development. It focuses on the period 2000–2008. Through a critical review of the AACC’s engagement in development, the article offers an appraisal of the AACC’s socio-economic justice approach to development. It also highlights the AACC’s most recent appropriation of diakonia in its programmatic thrust on development. While such appropriation holds promise for an approach to development rooted in theological ideas, it begs further reflection on the place of local epistemologies of development in African ecumenical discourse. Arguing for the translation of diakonia, this research proposes the decolonial reframing of African churches’ engagement in development.

Enhancing Theological Education for Women in Africa

AbstractThis paper highlights the models that are being used by African women theologians and the All Africa Conference of Churches to increase women's chances in theological education, hence ensuring equal participation of women and men in church leadership.

Political Theology of Zimbabwe’s Land Reform: Churches at Cross roads in Zimbabwe from 1890-2017.

The issue of land distribution in Zimbabwe remains complex before and after independence. The socio-economic imbalances can be traced from the pre-colonial era up to date. The paper seeks to show that the Zimbabwe Catholic Bishops Conference (ZCBS), Zimbabwe Council of Churches (ZCC) and civil society are integral in bringing political transformation and assist in solving some of the constitutional challenges Zimbabwe is facing today. The objectives of the paper are to address the socio-economic imbalances which have bedevilled the country and proffer effective mechanisms to manage these conflicts. The study used a descriptive survey approach. The research instruments used are interviews and unstructured questionnaires. Simple random sampling was used from fifteen leaders of both the Zimbabwe Catholic Bishops Conference and Zimbabwe Council of Churches in Harare. Ethical considerations have been made. The limitations are that some people may not be prepared to open for fear of victimisation from their respective institutions. The findings are that accountability need to be taken seriously. The recommendations are that churches need to take a prophetic role in addressing land imbalances.

The Russian Orthodox Church and the Conference of European Churches. Ecumenical Dynamics and Political Processes in Cold War Europe (1975-1985)

The Russian Orthodox Church and the Conference of European Churches. Ecumenical Dynamics and Political Processes in Cold War Europe (1975-1985)

The Ecumenical Movement and Development: The Case of the All Africa Conference of Churches (AACC), 1963–2000 (Part 1)

Recent debates and policies on development reflect a growing recognition of the complex role of religion in development and most significantly of its contribution to social capital formation. Through an analysis of the history of the All African Conference of Churches (AACC) as one of the most significant ecumenical structures on the African continent, this contribution will discuss the role and significance of the ecumenical movement for social change (read: development). It underscores the crucial role of the AACC in the formation of social capital through its member churches and through its own international links to other organisations and ecumenical bodies in the period since its inception to the turn of the century. While I argue that the AACC has made a positive contribution in the formation of social capital, I nevertheless contend that not much has been done to draw on local epistemologies for development in its programmatic work.

Die Methodistenkirche im »Dritten Reich«

Summary The Methodist Church was not able to establish itself on German soil until the middle of the 19th century. The Free Church’s attitude toward the National Socialist state in the early years of the Third Reich was largely the result of previous negative experiences, especially with the state and the national church. In 1933, the ›Nationale Erhebung‹ [National Uprising] raised expectations for Hitler’s ›positive Christianity‹, in which the Methodists saw a new opportunity for missionary activity. – The Methodist Church leadership took the threat of ecclesiastical ›Gleichschaltung‹ [enforced conformity] very seriously. German-Christian slogans and the events surrounding the intended Reich Church led the Methodists – also at the level of the Association of Protestant Free Churches (VEF) – into discussions with exponents of the Reich Church about ways of unifying the Free Church, in order to oppose integration of the Free Churches into the Reich Church. The Reich Church authorities were mainly concerned with the ›Aufklärungsarbeit‹ [educational work] favouring the Reich, which was to be carried out abroad by the Methodist side. In the wake of the ideological and statutory adjustment, the German Methodists gave their church a new legal basis. With the formation of the German Central Conference and the election of a German bishop in 1936, the path to national independence was consistently pursued within the framework of the overall Church, independent of Reich Church claims and removed from confessional church groups. The Methodist Church remained within the confines of the Nazi way of thinking, for the very reason that it lacked effective theological work. In conduct conforming to the state, the Methodist Church leadership’s rhetoric and activities were oriented to the absolute Hitler state. Free Church concessions, which often caused a wearisome struggle in the communities, were manifested in such areas as the preaching service, in silence over the Jewish question, in the Free Church Nazi propaganda at the 1937 World Church Conference in Oxford and in the Methodist press. Well before the outbreak of war in 1939, the Methodists – like other Germans – were not able to form even a remotely objective picture of true events; they only listened to and read what German propaganda served. Although the Methodist Church was in a position to save itself by way of the Third Reich, it proceeded on a path to theological, religious and ecclesiastical decline as a result of its moral failure, fear, opportunism and lack of faith.

Development and South Africa: A critical Theological Reflection on the Discourse of Development within the All Africa Conference of Churches and its significance for post-Apartheid South Africa

The All Africa Conference of Churches (AACC) has made significant contributions to the theological discourse of development in Africa. Two gatherings, Lome (1987) and Harare (1992), stand out in the history of the AACC as defining moments in the theological discourse on the regression of development in Africa since the achievement of independence of the first African states from colonial rule. The purpose of this article is to investigate the contributions of these two gatherings and to assess the role of personhood and personal responsibility for development in South Africa as one of the last African countries to achieve democratic rule. Development attempts by the religious, and specifically Christian institutions such as the Ecumenical Federation of Southern Africa (EFSA) and the World Council of Churches, are correlated with dominant development theories to demonstrate the overlapping of development approaches. Some of the weaknesses of these approaches are pointed out. The constructive part of the article suggests that a theological notion of personhood and its relation to development is a more sustainable form of development within the context of contemporary South Africa.

Opportunities for the Advanced Practice Nurse to Enhance Hypertension Knowledge and Self-management Among African American Women.

Despite increased awareness and the advent of methods to manage the disease, hypertension is poorly controlled among African American women. This study explored hypertension knowledge and blood pressure in a sample of African American women. A descriptive, cross-sectional design was used to collect survey data on hypertension knowledge. African American women attending a church conference were invited to complete a questionnaire, which included the Check Your High Blood Pressure Prevention IQ survey, and had their blood pressures measured. Of the 151 women who participated, 62% were diagnosed with hypertension. Many of the women, even those not diagnosed with hypertension, had elevated blood pressures. Although the average scores showed that the women scored well on the survey, there were 4 items on the survey that a percentage of the women had difficulty with: questions about (1) stress as a cause of hypertension, (2) symptoms associated with high blood pressure, (3) whether hypertension could be cured, and (4) the amount of exercise needed to help reduce blood pressure. Despite efforts to increase awareness and control of hypertension, considerable misconceptions about the disease were found in this sample of African American women. To improve self-management of hypertension among this group, advanced practice nurses need to directly address these misconceptions.

Marshall Islands

Marshall Islands Monica C. Labriola (bio) For the Republic of the Marshall Islands (RMI), the period under review saw the passing of several traditional and political leaders and distinguished community members. Most notable was the death of Iroojḷapḷap (Paramount Chief), Senator, and former President Jurelang Zedkaia, who suffered a fatal heart attack in October 2015. In addition to overseeing landholding across Mājro (Majuro) Atoll as its traditional leader, Zedkaia served in the Nitijeḷā (Parliament) for twenty-four years and as the nation’s president from 2009 to 2012 after he was elected to replace Litokwa Tomeing, who had been removed from office by a vote of no confidence. Zedkaia was honored with a month of national mourning and a state funeral attended by thousands (mij, 16 Oct 2015). Several other high-ranking irooj (chiefs) and former members of the Nitijeḷā also passed during this period. Among these was Mājro Irooj and former Senator Wilfred Kendall, who died in January 2016 after a long illness. Kendall’s political career spanned several decades and included accomplishments such as being elected repeatedly to the Congress of Micronesia, serving as minister of education under the late President Amata Kabua and subsequent administrations, and acting as the longest-serving RMI ambassador to the United Nations (mij, 29 Jan 2016). Other deaths included Kuwajleen Aḷap (lineage head) and former Senator Sato Maie, former Arṇo Senator Katip Paul Mack, and Rien Morris, who represented Jālwōj in the Nitijeḷā for twenty years. The Kōle/Pikinni/Ejit (kbe) community also lost two leaders. Nishma Jamore, kbe mayor and outspoken advocate of relocating the kbe community to the US continent, died of apparent complications from kidney disease in August 2015, while Marilyn Lokebol succumbed to cancer in June 2016, just a few months after her first-time election as kbe council-woman. Two respected religious leaders also passed away: United Church of Christ (ucc) Pastor Wendell Langrine of Tucson, Arizona, died in August 2015 during a church conference in Mājro, and Jone Masivou, who came to the Marshall Islands from Fiji as an Assembly of God missionary and founded the Morning Star Church in Mājro in 1995, died in April 2016. Other beloved community members who were lost include Neimon Philippo, wife of former Lae Atoll Senator Tipne Philippo; former v7ab radio announcer Waston Attari; Majuro Middle School special education teacher Asmon Langidrik Jr; and Youth to Youth in Health Director Aluka Rakin. Robert Reimer’s only daughter Minna Pihno, who managed key aspects of Robert Reimers Enterprises, [End Page 111] Inc (rre) for decades, succumbed to cancer in February 2016. The period under review was also one of unprecedented transformation in the realm of politics and leadership at the national and local levels, with the most dramatic events unfolding around the November 2015 elections. These included the controversial Nitijeḷā campaign by former Peace Corps volunteer Jack Niedenthal; the death of Mājro Atoll Nitijeḷā incumbent Iroojḷapḷap Jurelang Zedkaia; the mobilization of the “youth” vote in favor of several younger, first-time senators; the record election of three woman senators as well as several woman mayors and members of local councils; a vote of no confidence just two weeks after the Nitijeḷā’s selection of first-time Senator Casten Nemra of Jālwōj as president; and the subsequent election of Senator Hilda Heine of Aur as the first woman head of state in the RMI or any independent Pacific Island nation (not including New Zealand and Australia). While the election results have inspired some Marshall Islanders to anticipate positive changes for their communities and for their country as a whole, many continue to experience the negative effects of extreme poverty, limited access to health care and other essential services, a floundering education system, extreme weather events, and financial mismanagement at the local and national levels. It remains to be seen whether the new administration and the Constitutional Convention scheduled to take place in late 2016 will bring about the desired changes. The 2015 election season went into full swing in October 2015 when the attorney general’s office dropped its appeal of a high...

Transformative Theology: An Ecumenical Approach to Transformation in Guatemala

The Latin American debate on development has been put on the agenda of theologians and church leaders since the 1960s, most critically by the representatives of liberation theology. Different epistemological and hermeneutic approaches have been used. By using a case from Guatemala this paper claims that different theological discourses are in play and influence the way political, social, economic and cultural development is understood and practiced. These discourses are often in conflict with each other. Bjune (2012) argues that the growth and strength of the Alliance of Evangelical Churches in Guatemala (aeg) have made “the evangelicals” a political actor in the country, contributing to maintaining the privileges of the rich and powerful. I argue that the Conference of Evangelical Churches in Guatemala (ciedeg) and their use of theology can be seen as a counter discourse to that ofaegas well as to what can be seen as western development thinking. The different theological discourses are thus also linked to economy and political influence: Whileaegseems to go hand in hand with strong economic forces, the international support for the ecumenically-orientedciedeghas declined. This article focuses on theological discourse as an important field in the debate on religion and development in Latin America.

Moorehead, Caroline.Village of Secrets: Defying the Nazis in Vichy FranceLondon: Chatto and Windus, 2014.

Moorehead, Caroline.Village of Secrets: Defying the Nazis in Vichy FranceLondon: Chatto and Windus, 2014.