The Search for Visible Unity between the Churches

1.1 We recommend that the churches take the year 2000 as an occasion to give their fellowship visible expression through jointly prepared symbolic, liturgical and pastoral actions and initiatives. They should particularly work towards ensuring that Easter can be jointly celebrated from the turn of the Millennium onwards, and also seek to achieve mutual recognition of baptism among all Christian churches.

Rationale: In some churches preparations for the Millennium are already under way. We consider it desirable to coordinate these efforts. It would be good if the churches were able to use the public attention which the year 2000 will create as an opportunity for ecumenical credibility in making a common witness. Models for this already exist, such as the World Day of Prayer initiated by women, but of course creative imagination could develop completely new initiatives.

1.2. We recommend that the churches develop a common study document containing basic ecumenical duties and rights. From this a series of ecumenical guidelines, rules and criteria could be developed which would help the churches, those in positions of responsibility and all members, to distinguish between proselytism and Christian witness, as well as between fundamentalism and genuine faithfulness, and help to shape the relationships between majority and minority churches in an ecumenical spirit.

Rationale: The ecumenical fellowship is currently in a difficult situation as a result of various factors. This requires conscious counter-strategies. It seems necessary to foster an ecumenical culture of living and working together, and to create a firm basis for it.

1.3. We recommend that the churches take up or continue the task of ecumenical formation, training and education, in every way within their power. In particular, they should organize joint Bible studies, work towards a common view of their history and take advantage of every opportunity to get to know one another better and to accumulate shared experience.

Rationale: The ecumenical mission of the church cannot be a marginal aspect of church life, but must influence the practice of spirituality as well as the social or political conduct of Christians and churches. This will only be possible if it becomes a guiding principle in all areas of church life in which people receive training and education.

Dialogue with Other Religions and Cultures

2.1. We recommend that the churches contribute in every appropriate way to ensuring guarantees of religious liberty and human rights, so that the dignity and identity of all people are protected.

Rationale: Mutual respect for universal human rights is an essential basis for the coexistence of religions in the modern world. Human rights also protect the variety of beliefs and lifestyles.

2.2. We recommend that the churches support groups dedicated to inter-religious dialogue. They should make use of the resulting experiences and insights, above all so that accurate information can be passed on in the field of training and education and prejudices be overcome.

Rationale: For the peaceful coexistence of people and groups of differing religious and ideological convictions, it is absolutely essential that they know and understand each other and learn to value one another. This requires long-term, patient work and experience.

2.3. We recommend to the churches to follow the example of certain churches in Italy and Germany, by dedicating a day in their calendars to dialogue with Judaism and to encounter with the living Jewish faith. Similarly, other days and occasions should be found to cultivate and revive relations with other religions.

Rationale: Encounters between people do not take place only on an intellectual level; they need a spiritual and symbolic dimension in order to be deep and enduring.

Reconciliation as working for social justice, especially overcoming poverty, social exclusion and other forms of discrimination

3.1. We recommend that the churches hold consultations on economic and social questions. These should contribute to recognition of the human right to participation in economic life.

Rationale: The international and global integration of markets has a tendency to weaken European traditions of social justice. Mass unemployment in practically all countries challenges the churches. They must pay particular attention to groups of persons who are most affected - especially youth and women - and work for a just system of social security.

3.2. We recommend to the churches to work for just and humane policies on migration, especially for war refugees and asylum seekers. Humanitarian standards in accord with human rights must be respected and further developed in both national legislation and international agreements.

Rationale: Western European countries are increasingly shutting out people seeking new homes. All forms of racism and xenophobia offend against Christian ethics, for Christians believe in Jesus, who regarded foreigners as brothers and sisters and overcame all ethnic barriers.

3.3. We recommend that the churches oppose discrimination against women at all levels and with all means at their disposal, and that they seek ways of ensuring greater justice for women, especially by overcoming sexist practices in economic and public life.

Rationale: Women are victims of social change in many countries. They are threatened in many ways, particularly sexually, by violence and exploitation. Our churches are challenged to recognize these threats, to name them and to contribute to overcoming them. Diaconal work, education, raising public awareness and specific programmes of assistance can all contribute.

3.4. We recommend that the churches take more intensive measures for the protection and support of families, with special concern for the situations of the youngest and the oldest persons.

Rationale: Families as places of enduring and forgiving love are vital for the future of our societies. Demographic trends call for particular attention to the situation of older people. Through family education and support for families, nursery schools, schools and universities, hospitals and retirement homes, the churches can contribute to helping young and elderly people and clearly show Christian love for their neighbours.

Commitment to reconciliation within and between peoples and nations and promoting non-violent forms of conflict resolution

4.1. We recommend to the churches to take an active part in the debate about the processes of development in European politics, to create instruments for common action and to strengthen the institutions which already exist.

Rationale: European institutions (OSCE, Council of Europe, European Union) are the forces of institutional reorganisation for Europe as a whole. If the churches do not want to be excluded from this process, they will need to provide for joint initiatives, continuous sharing of experience and an on-going analysis of European developments. This especially applies to efforts to limit the arms trade (e.g. through support for a European Code of Conduct on arms transfers) and opposition to the production, transfer and use of landmines.

4.2. We would request that the churches take on an active and persistent role in the peaceful transformation of conflicts (e.g. in Northern Ireland, in Cyprus) and in peace and reconciliation processes following violent conflicts (such as those in Bosnia, Croatia, Serbia, Chechenya etc.).

Rationale: The churches' mission of reconciliation calls on them to support all efforts to prevent the use of violence and to heal the wounds resulting from it. These include various forms of mediation of conflicts and of participation in reconstruction, and efforts to enable returning refugees to make a new start under humane living conditions.

4.3. We recommend that CEC and CCEE, together with their member churches, encourage an exchange of experiences among initiatives, institutions, lay academies and training centres, and congregations engaged in peace and reconciliation work.

Rationale: The development of a culture of non-violence requires educational processes which connect local with international experience. Training programmes of this kind should involve young people in particular, but also soldiers and politicians of both genders.

4.4. We recommend that CEC and CCEE establish a permanent committee for conflict analysis and resolution. It should stimulate reconciliation processes, and also investigate possibilities for creating European-level institutions to train professionals in the resolution of civil conflicts.

Rationale: Institutions for analysis and resolution of civil conflicts are being proposed at world level and within many countries. It is very important that the churches be intensively involved in this discussion, and a clear and voluntary position on this issue would enhance their credibility. By establishing a common basis for professional peace services, we would fulfil the commitment we made at Basel to create Shalom services.

A new practice of ecological responsibility, now and with regard to coming generations

5.1. We recommend that the churches consider and promote the preservation of creation as part of church life at all levels. One way would be to observe a common Creation Day, such as the Ecumenical Patriarchate celebrates each year.

Rationale: The seriousness of the ecological dilemma for the future of the human race means that the churches' consciousness of it must be raised. Commitment to preservation of the creation is not a side issue among many others, but an essential dimension of all church work.

5.2. We recommend that the churches encourage the development of lifestyles guided by the principles of sustainability and social justice, and that they support all efforts towards an economy which meets the same criteria.

Rationale: Ecological responsibility must guide personal as well as political and economic actions. The criterion of sustainability gives continued weight to saving energy and to discovery and use of renewable forms of energy. Christians, supported by their congregations and their church, should strive for a lifestyle which sets an example of freeing oneself from the pressure to consume and of valuing a true quality of life.

5.3. We recommend that the churches join the Agenda 21 Process and connect it to the ecumenical or conciliar process for Justice, Peace and the Integrity of Creation.

Rationale: Agenda 21 offers an internationally agreed basis for action which has important aspects in common with the conciliar process for Justice, Peace and the Integrity of Creation. It can be especially helpful in stimulating and organising cooperation with those holding social and political power at the local level.

5.4. We recommend that CEC and CCEE create a network of persons with environmental responsibilities and recognise them as partners in church activities.

Rationale: If the preservation of creation is to be anchored within church life in a politically effective way, it needs to be substantiated by professional competence. The CEC member churches and the CCEE Bishops' Conferences should appoint their own officers for environmental issues, and create a network for them in the form of a suitable organisation with which they cooperate as a partner.

Just sharing with other regions of the world

6.1. We recommend to the churches that, in the spirit of the Jubilee Year, they lead the movement for cancellation of the debts of the poorest countries, as a way of making the beginning of the new Millennium a symbolically meaningful date.

Rationale: The cancellation of debts should be high on the agenda of the G7 meetings in Birmingham (June 1998) and Berlin (1999). At the time of these meetings, the churches should campaign publicly in favour of the poorest countries, and influence the European governments to work together within the limits of the International Monetary Fund and the World Bank towards a sustainable solution to the debt problem.

6.2. We recommend that the churches renew emphatically in their own countries the UN's call for development aid of 25 years ago, targeting a minimum 0.7% of Gross National Product (GNP), and that they pledge 2% of their own income for development aid.

Rationale: Despite the widening global gap between rich and poor, the quota spent by the principal donor countries for development aid has dropped continually in recent years, reaching its low point of 0.27% in 1995. Churches must raise their voices against this trend and in their own behaviour point the way towards raising the issue anew in the public and political consciousness.

6.3 We recommend that the churches support exemplary Christian initiatives in areas of economic activity, and that they organise campaigns in particular against child labour, sex tourism, trafficking in women and other forms of exploitation.

Rationale: The churches already have a number of model initiatives, such as Fair Trade or the Ecumenical Development Cooperative Society (EDCS), which demonstrate that the goal of just economic relations can be realised. Churches should give priority to promoting these models, and in their public relations work should concentrate on especially immoral forms of exploitation.

6.4. We recommend that the churches stress ecumenical studies, in the sense of worldwide learning, within their educational programmes, and thereby emphasise the sharing of cultural, spiritual and financial resources.

Rationale: The ecumenical community, as a world-wide community, must see itself increasingly as a community of learners, whose mission of reconciliation calls upon them to share their experiences of exclusion, exploitation and oppression, but also to share with one another goods of all kinds which make possible and enrich our life together in the one world.



* Received with a large majority, a few votes against and a few abstentions.

Background to the Recommendations for Action

THE SEARCH FOR VISIBLE UNITY BETWEEN THE CHURCHES

The gift and task of unity

(B1) Any reflection on the ecumenical situation must begin by remembering the commandment of our common Saviour, to make visible to the world that communion which, according to the Holy Scriptures and all Christian confessions, is formed by God the Father, Son and Holy Spirit together. Faith in God the Three in One, which we confess at baptism, is the precious, firm bond which holds us together in a real community, beyond all divisions, though imperfect because of them. This already existing unity must be expressed publicly and given visible form. We must reach a better understanding as to the conditions and the form church unity should take. However, a consensus has already been reached on the necessity of unity within diversity, within which the multiple differences amongst us serve to enrich our community rather than acting as a burden upon it. A community reconciled in this way could also provide a model for shaping political life in Europe.

The burden and mission of this Assembly

(B2) As delegates of our churches, both women and men, we have brought not only the richness of our experience to Graz, but also, concealed in its differences, the material for conflict. But we are agreed that, in the light of our faith and the ecumenical mission of the churches, we have no reason which could justify breaking off the conversation among us or refusing to begin it altogether. We must learn to listen attentively and patiently to one another, as well as to present our various points of view candidly and with mutual respect. This also includes readiness to accept painful truths.

The persisting necessity for reconciliation

(B3) As an Assembly we are united in our intention to testify as an ecumenical community to our faith in the mercy of God, and to contribute, spurred on by God, to reconciliation in Europe. Nevertheless, we must confess to the fact that, in the past, the churches were often poor witnesses to the Christian message of reconciliation. Even today, the reality of our situation, caused in part by our sins, undermines the credibility of our witness. For example, we Christians are still not in a position to be united around the Lord's table. This scandalous state of affairs should never leave us indifferent, for it contradicts the will of God, and diminishes the credibility of the Church's message. This particularly applies to relationships between women and men in the Church and society, which reveal the sinfulness of the world instead of reflecting the intention of the Creator and Jesus Christ`s work of redemption. In the absence of justice for women and proper appreciation of their capabilities and achievements, we cannot speak of a truly reconciled community.

The gift of the ecumenical movement

(B4) The division of the Church into Eastern and Western churches on the one hand, and the divisions within the Christian Church in the West on the other, have had a lasting effect on the face of Europe, in cultural, political and ecclesiastical terms. The conflicts within the Western Church were exported to other parts of the world along with its missionaries, and the Church`s message overshadowed as a result of competitive thinking and colonial motives. It is against the backdrop of this mainly dark side of the Church`s history that the ecumenical movement is to be understood, which did not in fact begin to gain acceptance until the beginning of the 20th century as the work of God and a gift of the Holy Spirit. Inter-church relations in a spirit of dialogue have led to constructive work together. The theological conversation which has been going on intensively for many decades has produced impressive results, and must now be continued with equal intensity. The opposing convictions of earlier generations have in many cases led to mutual excommunications or condemnations which we must take seriously. Reconciled diversity requires that such judgments be officially revoked with regard to the churches of today. This especially takes place in arriving at theological common understandings and agreements. In a few cases this has made possible full communion between the churches, and in other cases helped us to make firm agreements which have established new relationships between the churches involved on all levels. In light of the reconciled community, we can even learn better to understand the history of our differences as a path by which the Holy Spirit leads us to testify more clearly to the fullness of the truth.

The ecumenical movement and the Cold War

(B5) During the Cold War the ecumenical bond within and among the churches often proved to be an important bridge, across which, despite the Iron Curtain, help reached the churches which had to live under Communist rule. For example, one fruit of such efforts was the founding of the Conference of European Churches, one of the organisers of our Assembly. The pressure exerted by the socialist states on the churches of Eastern and Southern Europe has sometimes given rise to or strengthened ecumenical solidarity, but in other cases has hindered our ecumenical life together and has shown the seeds of mistrust and suspicion, especially since the Communist states constantly endeavoured to weaken the churches. Furthermore, we know of the contradictory role which ecumenical institutions and contacts sometimes played, voluntarily or against their will. We do not deny that much more often the Western churches have lacked interest in their Christian sisters and brothers in the so-called socialist countries, and the solidarity with them left something to be desired.

The ambivalence of the new situation

(B6) With the end of the East-West conflict, pastoral and political opportunities for all churches have been widened and ecumenical contacts put on a new footing. Old ties have been intensified, new ones established; inter-church aid has been reorganised and beneficial new projects started in many areas. But the new situation has also produced uncertainty and aroused old fears and new anxieties. The ecumenical community continues to face difficult tests of its staying power, and in many places churches are threatening to break up altogether. Most of these problems have to do with the burdens of historical conflicts, which are interpreted and judged in very different ways. And these conflicts are often involved with a fundamental conflict between majorities and minorities in a country or region, such as are also seen in Western, Southern and Northern Europe. Even with great good will it is often hard to find just solutions. But all churches and Christians involved must always be aware that our first and highest loyalty is to God alone, whose Holy Spirit has formed us into the one Body of Christ. Thus we stress, with the Basel Assembly: "All other loyalties (national, cultural, social etc.) are of secondary importance." (No. 77)

Proselytism

(B7) Truthfulness demands that we also address a problem facing ecumenical relations in Eastern Europe, that of proselytism. Even reaching agreement as to the nature of the problem, and the differences in the way it is experienced, are proving more difficult and painful than virtually any other area. We would therefore like first to recall a few important principles: The spirit of respectful and trusting ecumenical community prohibits any form of proselytising. This prohibition has, from the beginning, rightly been one of the central rules of ecumenical life together. No church, church society or movement can claim to be doing Christian mission if it is trying, with financial means or propaganda, to win over members of another confession. We respect the right of all Christians to convert to another confession, but this must never be brought about by pressure or manipulation. Especially in cases of conversion of those holding ministries or offices in the church, it is important for both churches involved to share information, to avoid misunderstandings. As a matter of urgency, we need to clarify the relationship between the ecclesiastical concept of the canonical domain and the human right to freedom of religion, and arrive at a clear understanding of Christian mission. We therefore emphatically welcome the document produced by the joint working group of the World Council of Churches and the Roman Catholic Church on the topic "The Challenge of Proselytism and the Call to Common Witness", the insights of which can be helpful for future discussions. In any case, we will have to observe caution and respect in dealing with one another if we are to carry out the Christian mission in Europe together rather than in mutual competition.

Ecumenical bodies and partnerships

(B8) In looking towards the future, however, we would like to point out the numerous signs of hope that exist, rather than dwell on the existing conflicts. One of the most notable areas of ecumenical progress is that of church and Christian councils which have been founded in numerous European countries. They hold regular meetings of official representatives of member churches for consultation, to coordinate and carry out common actions, to develop materials for information or for ecumenical work, or to discuss controversial issues with one another. These indispensable instruments for living and working together should be a permanent part of inter-church relations everywhere. In many countries there are in addition local partnerships between congregations of different confessions, which share church buildings and worship, pray together or work together to discover more inviting forms of evangelism and witness to their faith.

Ecumenical initiatives

(B9) Besides these formal ecumenical structures there is an extraordinarily broad range of ecumenical initiatives, more than can be catalogued. For example, thousands of young people from the north, south, east and west of Europe meet at Taizé and many other centres to sing, meditate, pray and discuss together. With regard to the theme of our Assembly, special attention should be given to actions and initiatives which foster understanding in the midst of violent conflicts or reconciliation after the end of hostilities. These extend from cooperative relief and development aid to organising encounters between people from groups hostile to one another, to community centres. The churches should officially support such efforts on every occasion, if possible financially as well. Ecumenical education, training and continuing education courses are important to prevent conflict, as are all ways and means of promoting shared spirituality. These include especially common translations of the Bible, ecumenical hymn and prayer books and, not least of all, common days of prayer, such as the World Day of Prayer initiated by women and the Week of Prayer for Christian Unity. For it is not enough to impart knowledge; there is need for shared spiritual experiences and the practice of a basic spiritual attitude which combines unconditional respect for freedom of conscience with joy in the richness of the Christian faith.

The limits of community among us and ecumenical duty

(B10) There must be no form of unity among us which is purchased at the cost of renouncing the truth which God has entrusted to us. We have no right to suspect our mothers and fathers in the faith of dividing the churches, or accepting division, out of impure and reprehensible motives. In the same way respect is due all those who feel compelled for the truth's sake to hold fast to certain convictions and decisions, even when this limits the communion among us. It would be dishonest to keep silent about such limits, and wrong to simply leap over them. Nevertheless, we must always honestly ask ourselves whether we are doing all that is possible here and now in ecumenical communion, without offending anyone's conscience. In the light of our faith and the challenge of the church's ecumenical mission, we must continue the dialogue to achieve unity. None of us should dare to disregard our Saviour Jesus Christ's prayer for unity, or to turn a deaf ear to St Paul's instruction, still echoing in our heads, to be ambassadors of reconciliation. God has reconciled us to himself through Jesus Christ and has given us to the ministry of reconciliation (2 Cor 5.18). We cannot ultimately create ourselves the communion that God has offered to us, but only receive it as a gift from God, by sharing and living out the Gospel together on the way to reconciliation. This is a duty, but above all, encouragement and hope that point towards the future.

DIALOGUE WITH OTHER RELIGIONS AND CULTURES

God's universal revelation and dialogue

(B11) We Christians believe in a God who wants to be known to every human being. We confess that in Jesus Christ God's love was revealed in perfect purity and clarity, but God is also mysteriously present in all of creation and speaks to all people who want to hear, especially through the voice of conscience. Therefore God is always coming to us Christians also through other people, their cultures and their religions. Although we believe that we have received the incomparable revelation of God in Jesus Christ, which is offered to all human beings of every culture, we will be enriched by dialogue with others, for it will show us a new side of the inexhaustible abundance of God.

Diversity as the heritage and enduring feature of Europe

(B12) But there are also other reasons to seek dialogue with other cultures and religions. The First Ecumenical Assembly in Basel spoke of dialogue in connection with the transformation of the common European home, which must be seen "as part of the transformation of the global village" (cf. No. 89) and derived from this the necessity of dialogue "with other religions, cultures and world views" (cf. No. 90). To this we add that Europe itself has always been a site of changing, tense and conflicted relations between different peoples and religions, and today is a pluralistic region with an even much greater multiplicity of cultures, religions and beliefs. Such pluralistic societies need mutual respect, trust and understanding to be able to survive. Respect and trust contribute to the success of dialogue in bringing about understanding and agreement. It is indeed the shadow side of European history which teaches what terrible failures can result from lack of respect, trust and understanding. Thus we seldom enter into such conversations free of burdens, but rather carry with us experiences which may have been traumatic, and which can still have influence even when they seem to have been long forgotten. Sometimes in such cases it only takes a slight incident to reawaken old fears and prejudices we had left behind. More serious events contribute even more to raising the ghosts of the past which disturb or even destroy our shared life. When memories divide individuals and peoples, more is needed than sensitivity and tact. It is not rare for an almost superhuman power of self-control to be needed to tie the broken thread of the conversation back together. Therefore we Christians must continually look to our Saviour and brother Jesus Christ and ask for God's Spirit to restore, comfort and strengthen us.

Our relationship with Judaism

(B13) Jesus of Nazareth, whom we confess to be the Christ, was born a Jew and lived as a human being within his Jewish faith. As Christ he revealed to us Christians the God of Israel, who has never renounced the covenant with his people. We also share in the same Word of God in the Old Testament, in the faith in God who created us in his own image and delivered us from slavery and oppression. The common prayer of the Psalms and the words of the prophets have moulded us spiritually as Christians. All of this explains Christianity's roots in Judaism (Rom 11.17f). In comparison with other religious traditions, our links with Judaism are unmistakable. The Jewish heritage has made such a decisive contribution to European culture in so many spheres that we could not list them all individually. The crime of the murder and expulsion of the majority of European Jews is a loss for which the European culture will never be able to compensate. The guilt for this rests particularly with the inhuman National Socialist regime, which attempted to exterminate them completely, and with Germans, Austrians and others, to the extent that they supported this regime and offered no adequate resistance to its crimes. Some churches also failed to do so. We must confess to our shame that anti-Semitism was widespread in Europe and still breaks out from time to time. The racist and social Darwinist anti-Semitism which since the 19th century has even appeared clothed as enlightened science harked back to a long anti-Jewish tradition within Christianity, indeed to the very beginnings of the Christian churches. This tradition did not affect all of Christianity nor all phases of Christian history. There were and are examples of another kind of relationship with Jews. Still, the burden is depressingly great. We are thankful that discussion has intensified between Christians and churches and Judaism and is giving rise to a new departure in theological teaching and church practice, as a number of recent church documents show. We are also thankful that the number of Jewish congregations is gradually rising again in many countries of Europe, and that Christians again have the chance to live together with Jews and to discover and understand their common heritage.

The shape of European pluralism today

(B14) Jews and Muslims have lived for centuries on European soil, and in many countries constituted significant minorities. As consequences of the Enlightenment and of secularisation, the numbers of people have continually grown who reject the Christian faith, are indifferent or espouse other views. In the areas ruled by Communism religion was suppressed, despite official freedom of religion, in favour of the atheistic world view of Marxism-Leninism. People of faith were often brutally persecuted. Today, many different groups appear in these countries and attempt to spread their message there, often with questionable methods. In Western and Northern Europe, migrants seeking work, streams of refugees, settlers leaving their country for another, and even the greater mobility of today have contributed not only to Christian confessional diversity but also to the strengthening of the presence of non-Christian world religions. This applies especially to Islam, which has shown the most developmental dynamism, but we must not overlook the East Asian religions either.

Religious openness

(B15) Finally, our so-called post-modern period seems to be characterised by a new enthusiasm for experimentation, including the religious dimension of life. Sometimes we even observe a hunger for religious or spiritual experience. Many "prophets" offer their answers, not always in pursuit of religious goals. Old religious traditions are resurrected, religions from afar find a home in Europe. Even within the Christian churches, interest is growing in non-Christian religions, which sometimes seem even to have a considerable power of attraction. We need to agree on criteria for the discerning of spirits. The prognosis of advancing secularisation, to the point of our becoming a religionless age, has not been clearly confirmed either in Europe or in other parts of the world. The actual picture is much more complex, and one can only come to the conclusion that plurality of beliefs and ways of life will remain a lasting feature of European culture. Every consideration of the prospects for Christianity in the next millennium must start from this basic fact.

Tolerance and reconciliation

(B16) We consider it important to be clear among ourselves that this situation demands tolerance from all inhabitants of our common European home. Tolerance is the minimal condition for a peaceful life together. But just as peace means more than the mere absence of war, a fruitful life together requires more than simply tolerating the differences in other people. If the fact of difference is to be a source of enrichment from which everyone benefits, then the opposing views which it conceals, or which come out openly, must be reconciled with one another. This is particularly true when these opposing views have been expressed violently in the past, or when their sharp edges are still felt in the present. Unreconciled differences split communities, and the remembrance of past injustice and suffering poisons human relationships, as long as healing does not follow. Time does not heal wounds, at best it only lets scar tissue grow over them, so that when new pressures come they quickly begin to hurt again. The process of reconciliation is like a detoxication cure; there are moments when one is exposed, when the pain of being shamed and wounded breaks out again. But this is healing pain, for to finally get over past injustice and suffering, guilt and wounding must be named and admitted. Only then is forgiveness possible. For there is no reconciliation without truth and justice. Although all the violence committed and endured is everyone's tragedy, there must be no blurring of the distinction between the guilty and the victims.

Our relationship with Islam

(B17) Christendom and Christian Europe look back on a long history of relationship with Islam, which today is the strongest non-Christian religion on our continent in terms of numbers. Awareness of the historical influence of Islam on European culture is not very great in Central and Northern Europe. It has been largely forgotten that in other parts of Europe Christians, Jews and Muslims used to live as good neighbours. Thus we must basically think in terms of varied relationships, and cannot even generalise about the period of Ottoman rule in Southeast Europe. On both sides nevertheless, Christian and Muslim, stereotypes have played an enormous role, usually a disastrous one. On each side they were founded on painful experiences which were burned deeply into the memories of the peoples involved, and tended to obscure any experiences to the contrary. In this way a great gulf of mistrust was created, on the Christian side by the Arab, Tartar and Turkish conquests, on Islam's side by the Crusades and colonialism, which was widened anew by every further conflict. For example, Muslims throughout the world have seen the most recent war in Bosnia in the light of this history and as new proof of the enmity of the West towards Islam. On the Christian and European side, the fate of Christian minorities and the disregard for human rights in a few Islamic states confirmed many people in their fear and conviction that it is not possible to live together with Islam on a basis of equal rights. Fundamentalist groups with their terrorist acts seem to confirm this judgment cruelly. It is not our job to give a final opinion on these difficult historical, moral and legal issues, which must be dealt with in Christian-Muslim dialogue. We would merely like to underline the necessity of this conversation, which in many places has already begun. For us, it must allow a key role to the understanding of human rights. As Christians we stand in solidarity with those of our Christian sisters and brothers who have suffered, and still suffer, under Islamic rule. But we want to avoid a double standard in evaluating past and current injustice.

Mission and dialogue in Europe

(B18) Intense discussion is already under way in some churches as to how church life can be renewed and how Christian witness in Europe can be made more alive and credible. This missionary spirit is not in contradiction to dialogue with those who belong to other faiths. It is the same spirit that seeks to proclaim the good news of God's love to the whole world, which was revealed to us in Christ and which enables us to discern the signs of God's presence in all righteous and holy human beings. The Spirit encourages all people to purify themselves and to help promote life, justice and peace in all societies.

Church and society

(B19) Christ our liberator wants his Gospel to be accepted in freedom, and wants us to respect the conscience of every person, as well as the invisible action of the Holy Spirit in the hearts of people of good will. With regard to institutional relations between religions within any particular society, Christians must also ensure respect for human dignity and all forms of individual and corporate religious freedom. This should be guaranteed by national legislation.

RECONCILIATION AS WORKING FOR SOCIAL JUSTICE, ESPECIALLY OVERCOMING POVERTY, SOCIAL EXCLUSION AND OTHER FORMS OF DISCRIMINATION

Justice as a fundamental motif of Judaeo-Christian tradition

(B20) It was not by chance that the First Ecumenical Assembly in Basel had as its theme "PEACE WITH JUSTICE", for hardly any motif is more firmly anchored in the Biblical tradition than the connection between faith in the God of Israel and of Jesus Christ and the human longing for a just world. In continuity with the message of the prophets and the gospel of Jesus, the Basel Assembly brought out once again the all-inclusive character of our "conversion to God (metanoia)", and declared that it meant "a commitment to seeking ways into a society where people have equal rights and live together in solidarity" (No. 45). With prophetic sharpness they warned "against surrendering to or compromising with injustice" and against giving in to the passivity "which is cowardice, complicity or the preservation of our own peace at the expense of others, especially the weak who have no power and voice to defend their dignity and their rights" (No. 32).

Our confession to the God of Justice

(B21) In view of the changed conditions in Europe, we therefore confirm and renew our confession that God the Creator and God the Liberator is at the same time the God of Justice, calling upon us to fight any injustice occurring anywhere in social structures and forms of behaviour. We remind everyone of Jesus himself and the understanding of his mission which we find documented in the Holy Scriptures: The spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favour. (Lk 4.18-19)

The authority of the churches

(B22) The churches' purpose to work for more justice in the world leads them inevitably to get involved in political and economic affairs. This often provokes the suspicion or reproach that the churches are distorting their own message and betraying their mission. For us however, the commitment to political and social involvement is an indispensable part of our mission to witness to the gospel of Jesus Christ, for each individual Christian as well as for the churches as a whole. We also refuse to allow the churches and Christians to be limited to diaconal or charitable work, or to let these activities be misused as a substitute for just social policies. We are glad to see the high regard in which the altruistic service of many churches, Christian organisations and countless women and men is usually held in political circles and in the society. For, although the Christian gospel is for all people, the church must prefer to be by the side of the poor, the sick and the defenceless. The field of sexual ethics, including the problem of discrimination against homosexual persons, is still a challenge which requires further discussions and decisions within the churches.

The church belongs with all people who are excluded or have to live on the margins of society. We consider this a place of honour, because we know we will find there the God in whom we believe. This is why the churches, in the ecumenical process for Justice, Peace and the Integrity of Creation, have repeatedly recognised a "preferential option for the poor" and committed themselves to it.

The particular situation of the churches in Central and Eastern Europe

(B23) The churches in Central and Eastern Europe always tried in the past, within the existing political circumstances, to influence the life of the society through the witness of individual persons or small groups who lived their faith. They contributed considerably to the peaceful changes that took place in 1989. The new situation extends their formerly very restricted possibilities, but the option for the poor is still especially difficult for these churches. To take stands on issues of social ethics and make political demands requires expertise which is not necessarily available to churches as such. In the West churches usually have created appropriate instruments in the form of institutes, commissions and teaching positions in social ethics. The churches in the former Eastern bloc were until recently not allowed to concern themselves with problems of politics and society, nor to make public pronouncements, except perhaps for the purpose of approving government policies. This is why, today, most of them have not evolved a social doctrine appropriate to their situation, nor do they have trained professionals, research facilities or other means to fulfil their mission in this area.

Ecumenical assistance and exchange of experience

(B24) The churches in the wealthier parts of Europe should regard it as their duty to communicate their political experiences and to support in concrete ways the establishment of such institutions in places where they do not yet exist. In addition, we also need a fundamental exchange of experience between East and West. The experiences with socialism in the East and the experience of indifference and the relativization of values in liberal consumer societies in the West have taught the churches of Europe the devastating consequences for politics and economics when moral principles are ignored or disdained. From this basic insight we can all see more clearly that there is no area of human, societal or political life where basic ethical principles and values do not apply, even for short periods. Even during economic crises - especially then - advantages and disadvantages must be fairly shared by all.

The contradictory situation since 1989

(B25) The upheavals in the year 1989 brought to many people in the areas formerly dominated by so-called socialism the hopes of greater political freedom and a better life. They believed that massive military spending could now be drastically reduced and the funds gained could be used for peaceful purposes; further, that the market economy would help to dispose rapidly of the catastrophic consequences of planned economies, release creative energies and widen the opportunity to own property or to invest in more. However, the reality has turned out to be much more contradictory. It cannot be denied that the political hopes have mostly been fulfilled and the chances for general prosperity have in principle increased in many places. At the same time, the structural economic changes in Central and Eastern Europe have worsened the social and economic situation for large parts of the population, and split the society into a small class of "nouveaux riches" and a vast majority enduring such poverty as they had not known before. Mafia-like conditions, corruption, the ineffectiveness of laws and the effectiveness of old power cliques are also preventing economic and social progress or making it more difficult.

Structural economic change as a source of danger

(B26) The rest of Europe has for some time also been undergoing a profound structural change with dramatic consequences. There are certainly great differences between nations, with regard to their current situations as well as to their prospects for future development, but common to all is a frighteningly and consistently high rate of unemployment. In the East there are often no social welfare systems, and under present circumstances they will be difficult to develop, while those in the West are threatening to break down under the weight of growing problems. Thus there is a convergence of issues on different levels which will result in a pile-up of social and political dynamite. However, the process of economic globalisation, which is developing largely along neo-liberal lines, is not only affecting the labour market but is also basically shifting the relative importance of capital over against labour, thereby endangering the entire social climate and undermining any readiness to bear the costs of an effective environmental policy.

The scandal of discrimination against women

(B27) It is the responsibility of the churches to look at the structural changes in European societies through the eyes of those who suffer under them. We are angry to see that despite all successes in the efforts towards equal rights, women are still so often at a disadvantage. Their access to positions of power in the society, with some exceptions, is still largely blocked, even though in most industrial states women are practically as well-qualified as men. Even when women gain equal professional status with men, they often pay a high price and must usually carry a heavier load than men. Serious attempts towards a more just sharing of burdens in policies affecting families, the economy and administration are still very rare. Men's readiness to question seriously their role and behaviour still leaves much to be desired. But this is not all: heightened competition in the employment market also makes the situation worse for women. They still earn lower salaries on average, and these are reduced even further; they are more readily made redundant, and are hired more reluctantly. The result is that unemployment is being feminised. This is only a brief indication of a situation which we find scandalous, especially when churches are guilty of similar practices, even though church life everywhere depends to a large extent on women.

The situation of the homeless as paradigm

(B28) Many of Europe's problems come to a focus in the fate of those persons who for very serious reasons have been forced to leave their homes. The refugee problem is characteristic of the 20^th century and is becoming a fundamental issue for all humankind. Though the great majority of refugees are in countries of the so-called Two-Thirds World, there are a considerable number in Europe as well. The war in the former Yugoslavia alone robbed hundreds of thousands of people of their homes and scattered them to the four winds. Besides war, it is principally persecution and oppression, poverty and hopelessness, which force or move people to flee. This movement of people, for the most part from the poor countries of the southern Mediterranean but increasingly from Eastern Europe as well, is focused on the well-to-do countries of Western and Northern Europe. These usually greet the migrants and refugees with suspicion and rejection. The term "economic migrant" in particular has in many places become almost a swear-word. For many reasons, no just and humane policy on asylum and immigration at national or supranational level can be found, while intensive work is going on to seal off the individual states and the Western European Community from the outside. The refugees, asylum seekers and migrants in their very diverse situations are all showing us that, when it comes to just sharing with one another and with other parts of the world, the rich countries of Europe behave in shockingly weak and egoistic ways.

The critique of egoism and reaffirmation of the social obligation of property owners

(B29) Of course we Christians do not have any guaranteed solutions for such highly complex problems. Indeed, we emphatically warn against believing in people or groups who claim to have easy solutions. Such promises are always deceptive and dangerous. For the most part they only serve to distract us from our own responsibility and to label other people as scapegoats. On the other hand we are convinced that sin is a reality, which appears in individual behaviour and often also establishes itself in structural forms. The churches would be guilty if they kept quiet about this. We therefore stand determinedly against every tendency to glorify egoism as a recipe for success or a prerequisite for survival. Legitimate interests and proper self-love do exist, but egoism is always reprehensible. When we declare that the market economy is more humane than a planned economy, this must not be misunderstood as a licence for uninhibited self-enrichment and reckless competition. We consider the right to property a human right, but insist relentlessly that this right has to apply to every person, and that property ownership obligates one to social responsibility. We are concerned that the international character of the financial markets makes possible greater and greater accumulation of money while making it easier to escape from this responsibility, and that many governments profit enormously from this state of affairs. The lack of barriers to the flow of money therefore calls for international agreements and treaties. Politicians must not be allowed simply to give up when national controls lose their grip on the situation.

The necessity of power sharing

(B30) In the rich countries of Western and Northern Europe, the expectation stubbornly persists that if economic development were made more dynamic, the current urgent social problems would be solved in the medium or long term. This is certainly true to the extent that without a productive economy social welfare benefits will indeed become unpayable. Nevertheless we consider it a dangerous illusion to put one's trust in economic progress alone, repressing the knowledge that the social problems of Europe cannot be solved without the readiness to share property with one another. By this we mean every form of property, not just financial riches, but also such possessions as work, time, knowledge and technology. The underlying problem here is that of power and the sharing of power. It must be clearly understood that an unjust distribution of power means, for some, lifelong denial of opportunity. Powerlessness means being shut out of the life cycle of the society. To keep parading the seductions of consumer goods before growing numbers of people, especially youth, and at the same time to bar their access to participation in power and prosperity, stirs up justified anger, especially a buried rage that all too easily erupts in spontaneous violence. We are already seeing worrying signs of this, and we warn against reacting mainly with government force, without striving for greater justice.

Social responsibility in the common European home

(B31) The Ecumenical Assembly in Basel said: "In a common house there are common responsibilities. It is not acceptable that some of its parts are in deterioration, while others shine in luxury. In a common house, life is guided by the spirit of cooperation, not confrontation" (No. 66). We reaffirm this statement, for it seems to us today even more important than it was then. If Europeans refuse to accept this common responsibility, not only the peace of the society but also democracy itself will soon be at stake, in both West and East, and it will become impossible to preserve or to build up a civil society. Justice brings about peace, and is one of the deepest sources of reconciled life. Therefore, the churches need a common European policy of their own, which on the one hand will have to aim at supporting the European Union and on the other hand insist on the necessity of a European social policy. At present, this applies primarily to the introduction of a common European currency which will most likely play a truly determining role in the future development of our continent. The actual implementation of this common currency will determine the extent to which efforts to create a democratic Europe of solidarity and justice will succeed. The on-going extension of primarily Western European institutions creates a new danger of exclusion. The churches of Europe must insist on the fact that Europe really means all of Europe, and not just Western Europe. This is the significance of the OSCE, the only organisation which includes all the nations of Europe. The integration of Eastern and Central European states into Western European economic and security structures entails the risk of creating new forms of injustice and marginalisation.

COMMITMENT TO RECONCILIATION WITHIN AND BETWEEN PEOPLES AND NATIONS AND PROMOTING NON-VIOLENT FORMS OF CONFLICT RESOLUTION

Reconciliation, dialogue and renunciation of violence

(B32) In the Final Document of the First Ecumenical Assembly in Basel, much space was given to considerations of peace and security policies. They expressed the growing desire to overcome the divisions within Europe. The vision of democratic and peaceful transformation was regarded as the hope for the future. A new dimension in the detente process was the commitment coming from the civil society (Basel Nr. 59). However, since the transformation process always contains conflicts, the Basel document emphasised: "let this process of transformation be also a process of reconciliation." (Nr. 62) As a way to reconciliation, the Basel Assembly recommended a dialogue "across the divide in Europe" (No. 60) in which openness to dialogue partners and understanding for their concerns should be the rule (cf. No. 62). A call was made for upholding the principle of renunciation of violence as the crucial requirement for dialogue and reconciliation, for: "There are no situations in our countries or on our continent in which violence is required or justified" (No. 61).

Experiences since 1989

(B33) No World War has appeared, but no World Peace either. There are now fewer reasons to fear that Europe could become a nuclear inferno. Instead, however, conventional war has returned to Europe, accompanied by unimaginable brutality, looting, rape, expulsion and "ethnic cleansing". The general picture darkens even more with the Images of hunger, genocide and the misery of refugees which continue to reach us from other parts of the world. Political powers are still resorting to war as a means of imposing or securing their interests. Most people feel helpless and have no answer to all this; many Christians are asking what, given this situation, the preferential option for non-violence means. However, our faith allows neither resignation nor cynicism. Therefore, we reaffirm the statement made in Basel, that we must work together in our countries and on our continent to prevent any situation from arising which could demand or justify the use of violence. What is necessary above all is a coherent and consistent political policy for peace. It will be necessary for the institutions already established (EU, NATO, Council of Europe, OSCE), to consider changes in their tasks in the light of a future-orientated, pan-European policy for security and peace. The expansion of these institutions must not provoke new tensions which could hinder the concept of pan-European security for all OSCE member states. A policy of disarmament must also be consistently followed. Today, the policy for peace makes additional demands, namely the prevention of conflicts and the promotion of a reliable culture of communication. Here, civil organisations and peace services particularly, but also the churches, can make a considerable contribution.

The role of the churches in conflicts

(B34) In numerous violent conflicts, ethnic and religious factors as well as economic, social and political causes play a major role, in every phase of the conflict. Particularly in civil wars, which are usually marked by extreme cruelty, it is often difficult to determine the interaction and the political functioning of the various elements. The behaviour of religious and confessional groups, in fact, presents no more unified a picture. Even within a religion or a church, opposing positions can be taken towards the same conflict. In this way, religions and churches become part of the problem. It is thus all the more important to bring into discussion the often unclear relationships of religion, Church, people and nation, especially the relation between religious and ethnic identity, and to face the practical consequences of what is learned. With the assistance of recognised procedures of neutral mediation, all those involved in the conflict should commit themselves to strive towards a mutually agreed clarification of their position. This could help to defuse explosive situations before the outbreak of conflict. The credibility of religions and churches is measured by the extent to which they contribute to the solution of conflicts before violence begins. Their role in the process of reconciliation begins at this point, and not only when the military or violent phase of the conflict is already over.

The increasing importance of resolution of civil conflicts

(B35) Wars of the classical type between sovereign states have clearly diminished in number since the Second World War. Instead, the number of violent conflicts with or without participation of regular armies, within a country or extending beyond its borders, has increased significantly. For the politics of peace and security, this has two consequences. The international integration of national armies has proven to be an important instrument for future-oriented military and security policies. The significance of conflict prevention and non-military means of conflict-management must no longer be downplayed, but instead become the focus of political activity. Since international law forbids any offensive war, and sets limits for defensive war, any security policy which is defensible on legal and moral grounds must aim to make nation states unable to conduct wars on their own. To compensate, global and regional collective security systems (UN, NATO, OSCE, Council of Europe) must be strengthened, with particular emphasis on their peace-keeping and peace-making tasks.

Prevention of conflict and non-violent conflict resolution

(B36) More emphasis than ever before must be given especially to instruments of conflict prevention and to non-violent conflict resolution. The latest examples of military clashes within and outside Europe have again forced on us the awareness that as soon as a certain threshold of open violence has been crossed, outside intervention proves extremely difficult. For the politics of peace, it is therefore a question of recognising this danger and reacting to it in time. Classical diplomacy still has an indispensable function. But it must urgently be supplemented in both concept and practice by instruments of non-governmental policy, which have the character of civil society. Here the churches can play a meaningful role, for they are anchored in nations and also linked internationally with one another. The ecumenical community is thus a kind of seismographic system, which can register tremors in societies and transmit the collected information to the centres of decision. Beyond this, our community can and must itself be active on various levels in crisis situations, through quiet church diplomacy or through actively non-violent, demonstrative symbolic actions.

The ecumenical movement and understanding between nations

(B37) After the First World War, the movement for Life and Work was created to learn from the shocking failure of the churches and make them better able to serve understanding among nations. It succeeded in creating a network among persons, congregations and churches, which spanned the chasm between the enemy camps even during World War II and later the Cold War and rendered irreplaceable services. Today there is a network of thousands of contacts and partnerships between congregations in the East and West, North and South of Europe. Many church lay organisations, services and diaconal institutions have also started to play an active role in fostering understanding between peoples and churches. These activities form the basis for the ecumenical commitment to the process of reconciliation in Europe. They should be able to count on recognition from their churches and from the general public. The World Council of Churches, the Conference of European Churches, the Council of European Bishops' Conferences and individual churches have made equally intensive efforts to mediate in the various conflicts in Europe. All this depends on the firm conviction that the unity of the people of God transcends the borders between nations, and that loyalty to one`s nation and to one`s ethnic group is secondary to the ecumenical community as visible expression of the unity of the body of Christ.

The churches' work on behalf of victims of barbarism

(B38) National and ethnic conflicts usually have an economic or political background, but are characteristically disputes over identity. Peace researchers say this is why such conflicts are so hard to bring under control and to settle, because it is hardly possible to negotiate identity. Experience shows that economic or political conflicts of interest can be more easily resolved by consensus or compromise. In the fear of losing one's identity, historical memories, collective traumas and national myths usually play a central role and give to wars over identity a cultural dimension reaching far beyond politics. Consequently, violence directed against the identity of persons and groups takes barbaric forms. Ritual acts of humiliation, especially the scandal of organised rape, but also intentional destruction of places of worship, libraries, monuments or other symbols of ethnic, national or religious culture are designed to rob the affected people of their sense of worth as human beings. Where this is happening or has happened, the churches must stand unambiguously on the side of the victims, defending their integrity or helping them to recover it again. Churches must literally and symbolically provide spaces into which the victims can bring their pain, silently or with screams or cries, before God, or can have persons to whom to tell it. The victims should always be heard first; only then can the guilty expect to have their turn. This must also be done, however, for no one can be denied the right to be treated justly. The churches cannot administer justice, thus cannot punish war criminals nor those who have committed other crimes, such as those usual under a dictatorship. However, in addition to their pastoral care of victims and those who are guilty, they can help national and international judiciaries in honest treatment of crimes. The churches should commit themselves to initiating and supporting national and local Truth and Reconciliation Commissions, and to creating of the necessary institutions for their work.

Shalom services

(B39) The Basel Assembly formulated a principle which was intended to serve as the guiding principle for future peace politics: "Non-violence should be seen as an active, dynamic and constructive force, grounded in absolute respect for the human person" (No. 86). In this spirit all action should be taken which aims to open ways to reconciliation, even the duties of soldiers. Non-violence is an essential element in the teaching and in the witness of Jesus Christ. The refusal to use lethal force must be respected and supported by all churches. Respect is also due the constructive role so often played by women in the processes of peace and reconciliation. The Church`s commitment to non-military conflict resolution, preventive measures and reconciliation work in areas of political, social, ethnic or religious tension requires a large number of persons who have been trained in the basic attitudes and methods of non-violent conflict resolution. Thus in Basel the churches were encouraged to set up ecumenical "shalom services", to offer men and women the opportunity to work for international understanding (cf. No. 80). Some initiatives have already begun to put this suggestion into practice. On the basis of their acquired experience, it is now time for the churches to create the conditions for expanding the training and work of Peace Teams, Peace Ministries and Civil Peace Services. These services should be acceptable as alternatives to military service. It is realistic to expect that in the next few years church-sponsored centres will be established in all European countries, which offer practical and especially spiritual training in non-violence.

A NEW PRACTICE OF ECOLOGICAL RESPONSIBILITY, NOW AND WITH REGARD TO FUTURE GENERATIONS

The creation waits for fulfilment

(B40) The First Ecumenical Assembly in Basel rightly reminded the European churches that God's promise of peace is not given only to humankind, but rather to the whole creation (cf. No. 26). The overflowing creativity and compassionate, all-transforming power of the Trinitarian God continually brings forth the astonishing, mysterious world of created reality, and penetrates it and is expressed in it ever more clearly and gloriously. Basel said: "We are waiting together with the whole creation for this future glory to be revealed and we know that it is only then that our present sinful condition will be finally overcome. Still, at the same time we affirm that the future manifests itself already here and now in our earthly life. The highest destiny of humanity, therefore, is to seek here and now divine peace and justice, in the awareness of our solidarity with the whole of God's creation" (Nr. 27).

Natural religious awe towards the creation

(B41) All religions know in some way the inner spiritual or sacramental dimension of the world in which we live. The earliest people experienced, in the awesome beauty of the cosmos or the almost indestructible vitality of the earth, the greatness and aliveness of the divine. In the wisdom traditions of the Old Testament, in Paul's writings in the New Testament and in an abundance of testimony from patristic theology we find this attitude of awe, astonishment and joy before the divine work of creation. It was left to later generations very nearly to forget or blot out this way to God, and to reinterpret Jewish and Christian creation faith as a religious justification of unbounded human domination of nature. This misunderstanding of our own tradition has not only led us to show scant respect for the wisdom of other religions and cultures, and often to destroy their traditions; it has also contributed to the legitimising of the extravagant destruction of nature to which we are all witnesses.

Modern faith in science

(B42) Modern science lives essentially on the "demystification of nature", which began especially in the Judaeo-Christian tradition and developed into one of the most important means to human control over nature. No one can seriously deny the blessings its discoveries and its technical uses have brought to many areas of human life. But recently, since the discovery of atomic energy, some awareness has dawned on our general consciousness of the ambiguity of what used to be proudly acclaimed as "scientific and technical progress". It has led to environmental devastation both in countries with planned economies and with market economies. Present economic problems tend to overshadow ecological necessities even further.

The beauty of the creation

(B43) Though we criticise, we must not forget our debt of gratitude to science. Here we do not mean only the technology which has made life easier on a practical level, or the accomplishments of medicine. Modern research opens our eyes in wholly new ways to the wonders of creation, not least to its aesthetic qualities. Space travel allowed us a view of our planet for the first time in human history, and astronomy day by day provides pictures of breathtaking beauty. The further we penetrate into the microscopic world or into astronomical distances, the more clearly we see how far the creation exceeds our capacity to understand and imagine. As believers we can only see this as an allegory for the overpowering, all-illuminating greatness and splendour of God. Thus in our view there is no fundamental contradiction between science and faith. If understood properly, science can help us to experience the aesthetic and spiritual dimension of nature in a way appropriate both to us as modern people and to ancient wisdom. What is important is therefore to correct our one-sided relation to the creation and to see that it offers more to learn than just as the object of our desire to know or as a property for profitable exploitation.

The overtaxing of our capacity for responsibility

(B44) The cultural history of humanity shows that from the beginning human beings have tried to protect themselves from that which threatened them in nature, and to use the energies in nature for themselves. Such essential cultural achievements as the invention of farming may have arisen from a spirit of reverent relatedness to nature, but were often also interventions with some negative consequences, though seldom such dramatic ones as we see today. Modern science and technology have made drastic changes, obviously because they have helped to extend so much further the range of human activity. The consequences of our activities are increasingly going beyond the horizons of space and time of which we are able to be aware. Such is the particular danger of nuclear energy, whether it serves military or peaceful purposes. But this example gives us only general information which brings up completely new moral questions. The criterion of reversibility expresses the responsibility of the generation now alive towards the generations to come: we must desist from all activities that greatly limit or threaten the survival of future generations. To discover a necessary solidarity with our descendants is to agree with the insight of the Christian faith that the community of common destiny of God's creatures includes not only those now living, but rather all those who have lived before us, or are to come, as well. It also includes all other creatures besides human beings.

The integrity of the creation

(B45) History teaches that the Christian churches must begin with themselves in meeting the need to change our thinking. Once again they need the ecumenical dialogue, to discover anew and resurrect the elements in the various Christian traditions which will help us to understand and assume our responsibility for God's creation. To impress upon ourselves human responsibility toward the Creator seems the right way to overcome narrow centredness on our own species. Other starting points, especially from non-Christian religions, emphasise the holiness of everything that lives or the close relationship between human beings and nature. Ecological research stresses particularly the interdependence of the various ecosystems. In our view it is important to be aware that the negative consequences for humans of human behaviour are not sufficient reason to promote human ecological responsibility. Even the concept "environment" is thus to be used with caution. The concept of the "integrity of creation" in the triad of the ecumenical process points out precisely this, that the creation as a whole has a value independent of human beings, deriving solely from the will of the Creator, which all humans have to respect in all they think and do. Agenda 21, which was adopted by the Rio Conference on Environment and Development (1992), provides an internationally agreed action framework that is now awaiting implementation at the local, regional and national levels. In addition, models and framework plans must be conceived that will guarantee the sustainable development of communities and regions in the 21st century, and so comply with the responsibility towards future generations. The churches' conciliar process, started in the early 1980s, has found its political counterpart in Agenda 21. Christian initiatives, groups and organizations can become crystallization points in the ecumenical endeavour locally, nationally and Europe-wide, thus triggering synergies in our societies.

The paradigm of bio-diversity

(B46) It may be helpful to lift up two ecological topics, out of the abundance which exist, in order show what is important. We take first bio-diversity, the diversity of species. The Christian world assembly in Seoul on Justice, Peace and the Integrity of Creation repeated what the assembly in Basel had already called for, namely support for efforts to protect bio-diversity. The world conference of Rio de Janeiro adopted a convention in 1992 for the protection of bio-diversity. However, the situation continues to deteriorate: 50 to 100 species disappear every day - mainly in the tropical rainforests. This disturbs the created order on a massive scale. Europe is affected too: intensive agricultural and forestry practices, wasteful land use and the destruction of wetlands are all factors which are undermining bio-diversity. Apart from drawing attention to the ecological and economic consequences of the extinction of species, we delegates find it important to point out the importance of respecting bio-diversity and recognising the joy that human beings may derive from it. In the Basel Final Document it says, in short: "For us as Christians, the variety of species in itself shows the generosity of God the Creator" (No. 87). This will hardly convince people who do not share our faith, but perhaps we may still ask them to reflect whether the richness of nature represents a value in itself, which we must protect as soon as we have recognised and experienced it.

The paradigm of climatic protection

(B47) Since prehistoric times the people on this earth have experienced their dependence on the weather as fundamentally ambivalent: the sun brings out the green leaves on the trees, but also burns the grass. Water moistens the soil, but can also sweep it away. Reverence for the powers of nature thus went hand in hand with fear of nature's violence. Science and technology helped to control this fear, by contributing to gaining control over nature's violence and making it serve human interests. The feeling of having infinite space tempted people to disregard totally the long-term effects of their actions on the soil, air or water. However, it is gradually becoming clear to us that many "natural catastrophes" are not really natural, but rather are catastrophic consequences of human enterprises, most importantly agriculture, industry, vehicle traffic and tourism. Today it is definitely known that we humans are actually changing the climatic conditions of our planet, without even having an overview of the probable disastrous consequences, much less being able to correct them. Our activity, intended to control nature, here finally comes up against a fundamental barrier. This realisation makes it clear to us that we must regain our respect for the conditions which are the foundation of our life, which are outside our control and which we Christians regard as having been established by God.

Ecological awareness and ecological misconduct

(B48) Ecological awareness in society and in the churches has plainly made progress in recent decades, for which we can be grateful. It is pointless to consider whether the churches have been in the vanguard of this progress or not. What is much more decisive is that there are few areas in the life of our society which show a greater contradiction between consciousness and actual behaviour. The churches are no exception to this. A long list of declarations, proclamations and conventions give proof of good insights and intentions, without bringing about any fundamental conversion. On the contrary, signs are increasing that economic pressure is pushing ecological responsibility into the background again, everywhere. We consider this shortsighted, for ethical and economic reasons, as at least the future generations will have to repent of and pay for our misconduct. Ecological cosmetic surgery will fall far short of what is needed. As hard as it is for us to understand, this is a matter of changing our entire system of values. Our present lifestyle and our basic social values correspond to our immediate needs and interests. A just lifestyle and a just social order with regard to the creation thus begin with a creative reordering of our value systems: in exercising our responsibility as humans, we must acknowledge the intrinsic value of other creatures with which we share this world, which is founded on the will of the Creator.

A BALANCED RELATIONSHIP WITH OTHER REGIONS OF THE WORLD

Europe's responsibility

(B49) When Basel in 1989 called for the economic and social reorganisation of global North-South relations based on the criterion of justice, the extent of the changes in East-West relations could not be foreseen. The bi-polarity between West and East had also influenced the North-South problem. When this bi-polarity no longer existed, many questions were raised anew. But the already existing inequalities and time lags persisted, or became even worse. Europe itself is responsible for solving the problem of the unjust inequalities and distribution patterns in today's world. Europe should not stand on the sidelines in isolation nor plead innocence. Euro-centrism and euro-nationalism are dangerous aberrations. Europe is in any case involved in global developments in pursuit of its own interests. The influences of economic and cultural exchange, the spread of modern technologies (genetic engineering, communications technology) and the international finance and commodities markets reach far beyond their self-perceived boundaries and call for careful and responsible forward management for the sake of social justice and the protection of the natural bases of life.

Power structures of global society and the debt crisis

(B50) The first step towards reconciliation is to recognise the influence of our lifestyle and economic system on the rest of the world. As European churches, we must accept our share of historical and present responsibility as a challenge to devise ideas and behaviour patterns which clearly reflect the ethical teachings of the Gospel. If we look at our global village from a bird's eye perspective, we will recognize a basic pattern, the super-imposition of two processes running counter to each other. On the one hand, we see a process of growing standardisation for which the slogan "Coca-Cola culture" was coined, and on the other, a process of growing differentiation, which is occasionally deliberately pursued as a means of resisting the process of homogenization. Such resistance is underpinned by regional aspirations as well as the various fundamentalist movements. But it would be tragically wrong to overlook the inequalities which characterise current development trends. Above all, from the perspective of the victims, a clear power profile emerges showing those forces that promote globalisation and homogenization as far stronger than the counter-forces. Part and parcel of this power profile is the still unresolved debt crisis, which continues to keep many countries in Africa, Asia, Central and Latin America and now also in Eastern Europe in a state of dependence, and places intolerable constraints on their room for manoeuvre in solving economic and social problems. Only the realisation that such dependence inhibits creativity and self-reliance can open the way to a North-South dialogue, which, despite the background of Europe's colonial history, aims at reconciliation. An essential pre-condition is a general forgiveness of debts together with the promotion of sustainable development in the countries concerned. In advocating such an approach, the churches can cite biblical precedent. The jubilee year, when everyone was supposed to get back what had belonged to him, is an expression of readiness for reconciliation in the process of history. The Church must not shirk its task of demanding and insisting upon this spirit of readiness, especially from the secular powers which shape and structure economic relations. Only thus will the gift of reconciliation become a source of new life for those who struggle for life and survival in degrading and inhumane conditions.

Significance of the international civil society

(B51) Since Basel 1989, a number of important United Nations conferences have been held to deal with major global problems. One of the first was on environment and development (Rio 1992), followed by human rights (Vienna 1993), population and development (Cairo 1994), social problems (Copenhagen 1995), the women's conference (Beijing 1995), and issues of urban life (Istanbul 1996). The Holy See and the World Council of Churches as well as regional ecumenical organisations were actively involved in these conferences and contributed considerably to the results. Thousands of NGOs participated in the preparation and holding of these conferences and the implementation of their results, with the result that an international civil society is emerging, which is fostering awareness of our global problems and demanding that they be addressed and resolved. This so-called "third sector" alongside government and the private sector constitutes a new element of creativity and participation in society. From Brazil to South Korea to South Africa, there is a growing number of these civil society movements in many countries of the South. These are based on democratisation and self-organisation processes. Many churches are involved in these developments. However, the G7-states in particular have developed governmental decision-making structures which tend to compete with these increasingly participatory, global attempts at problem solving, when not entirely at cross-purposes with them. The relation between governmental action on the one hand, and the civil society's contributions towards problem-solving on the other, is a general problem that needs attention and work.

Re-orientation in the Church's development work

(B52) In recent years the churches have learned from their mistakes in development cooperation and have tried to realise the long-established principle of providing help for self-help through partnerships and by introducing new forms of project and programme sponsoring. These development measures in the countries of the South have increasingly been accompanied by awareness-building and advocacy on behalf of the South. In so doing, the churches have developed concepts and models which are now widely recognized as exemplary. The churches' own development work, based on the experience gained in this field over four decades and which is carried out by their own organisations and aid agencies, has supported such processes of self-organisation (help for self-help) with numerous projects. These church development projects have often served as examples for government action and have won wide acclaim. This is also true of alternative lending institutions (such as EDCS), which use their resources to start processes of self-organisation. Even as globalisation and regionalisation continue, the churches' development activity is challenged to reexamine its own structures with a view to increased participation by its partners, and to continue networking with civil society movements, as agents of change, internationally as well as otherwise. The world ecumenical community must be able to stand up to the forces of globalisation. The churches in the South are striving to break out of their dependence on the wealthy churches of the North. In view of the steady shrinking of financial resources, the forms and aims of ecumenical co-operation must be re-examined on a global scale and long overdue reforms carried out. Given the interdependence of the one world, the ecumenical community is needed more than ever as a sounding board for events taking place in the world and as a forum for sharing of experiences and information among sisters and brothers.

Sustainable development and the politics of sharing

(B53) The churches must promote a sustainable way of life in Europe as well, which takes into consideration the needs of others, especially those of the poorest in the countries of the South. This is based on recognition of the value of every life and on the condemnation of those structures and behaviour patterns that deny the right of persons to a life fit for human beings. This commitment can only be fulfilled through active participation in a global process of sharing. This process of sharing does not only concern surplus goods or obsolete and useless commodities. It is not a cheap recycling process, but an urgent and costly challenge. Nor is it a passive process, but rather one of active multiplication of gifts. Just sharing builds bridges which, in turn, facilitate meetings and solid relationships. The process of sharing may trigger a powerful synergy leading to greater wellbeing for all. It can release all sorts of creativity for innovation and give impetus to the search for alternatives in the spheres of consumption, credit, production, employment and trade. Solidarity and mutual understanding, justice and participation are the key words that provide useful guidance for such developments. The European churches must promote these ideas, in order to build bridges of reconciliation between the nations and people of the "one world" in their perpetual diversity.

* Received with a large majority, a few votes against and a few abstentions.