ECUMENICAL
FORMATION
Glynthea Finger, CCA Women’s Concerns Desk
Ecumenical Formation should have the potential to deconstruct-reconstruct
a consciousness (faith perspective and lifestyle) for living within
a “pluralistic context”. To move our people, our congregations,
from being “ghetto” oriented (closed) to “inclusive”:
open and accepting of all peoples expressing this awareness via behaviour,
language and witness.
The Marks of ecumenical formation
1.
Inclusive
Ecumenical Formation is INCLUSIVE in that it...
- seeks to
answer the question: how do people of different racial/ethnic/linguistic
groups/caste division; having developed ‘terntorial’
consciousness and having knitted together with mutual loyalities
and obligations cross over and develop a neighbourly and inclusive
consciousness for ‘the other,’ particularly those
in need, under oppression, the marginalized: the ‘different
from’.
- seeks to breakdown and transform
patriarchy and all the structures, paradigms for leadership
and analysis that promote gender oppression and imbalance.
- seeks to educate for a concept
of ‘round table’ leadership that encourages equality,
discerment of gifts and equipping for mutual ministry. |
2.
Dialogical
Ecumenical Formation is DIALOGICAL in that it...
- recognizes that the community:
the participants and Asia itself - is the learning field. Thus,
when possible, a programme is mobile and not static, allowing
for the ‘learning field’ to offer as wide an opportunity
as possible for cross cultural contexts and learning through
lived out exposure to Asian realities, e.g. meeting with refugees,
domestic workers, factory workers, interfaith centres etc.
- recognizes that the ‘formed’
community and its life together is the major key to learning.
- is open to a dialogue model of learning,
i.e. group sharing and learning; to focus on an understanding
of Asian realities through the sharing of experience, story
telling. Allowing the questions to rise from the experience
of individual/group lived experience of Asian realities and
moving from experience through the cycle of social analysis,
biblical/theological reflection etc. to understanding and action.
- facilitates group critical
reflection on the Story and its Vision toward the end of lived
Christian faith: a responsive ‘open’ church.
- is committed to the Experience
cycle as an Asian way of learning; doing theology
- is committed to rational
wisdom as well as non-rational wisdom. |
3.
Contextual
Ecumenical Formation is CONTEXTUAL in that it...
- seeks to break the potted
plant (DT Niles). There is a need to separate the message and
the messenger; the message and the vehicle of conveyance; separate
the plant and its pot. To develop a theology, spirituality,
ecclesiology, liturgy etc that is Asian not imposed western
nor a hybrid.
- seeks to deconstruct and
reconstuct ‘a congregation’ that arises from the
discernment, thinking nd faith of the people, spiritualities
and cultures of Asia. A faith that recognizes our heritages
and allows it to be transformed through the discipline of the
Gospel teaching so that the symbols, myths, music etc become
an integral part of their lived faith journey and its expression
in worship. |
Ecumenical Formation seeks to nurture
A responsive church: one in dialogue with
God; its self; the community, with society; an inclusive community;
a committed community - open and engaging in honest encounter
with all who constitute “neighbour. |
EXPERIENCE CYCLE
Ecumenical Formation within CCA
Workshops/programmes organized and facilitated by
CCA across all desks generally follow the above definition. We are
keenly pursuing inclusive/ecumenical community seeking to build:
a responsive church.
The cutting edge of each programme may differ according
to the group worked with but the end remains the same: a responsive
church.
Three examples:
A. Gender Awareness and Sensitivity Course
Women’s Concerns Desk
Primary Focus: the building of inclusive community:
“partnership of women and men”
The entry point is the gender issue:
Awareness of and sensitivity to gender issues concerning women in
the family, church and society - patriarchy, globalization etc and
their effects upon women at all levels of the life. Through following
the Experience Cycle paradigm, we are able
a. to explore and raise awareness on the issues and
how women and their families are effect.
b. to develop and nurture an understanding of inclusive community
and what it means to become an inclusive community.
Through the process of reconnection at the end of
the week-long workshop, we are able to discuss ways of transformation
through Evaluation, Confession etc. and Planning and Action.
The programme sought to be inclusive in its own agenda;
dialogical in its approach in that it was the women and the few men
present who set the direction of the programme. Their needs took priority
to our written agenda. It was contextual in that Asia was our arena
of discussion and sharing and in worship, imagery, exposure and experience.
Non rational wisdom is a strong component of these programmes.
There is a strong follow up through letter writing
and continuing national programmes.
B. Equipping local congregations for mission:
Reading the Bible with New Eyes.
Mission and Unity Desk cooperating with Education/Women’s Concerns
Desks
Primary Focus: the building of inclusive community:
“partnership of women and men”
The entry point is “reading the scriptures through the eyes
of the poor, marginalized”.
The Experience Cycle paradigm is again followed with
the experience and the context of the participants being the starting
point particularly in light of the issues that they and their people
are struggling with. As we move around the cycle and converse back
and forth, an ecumenical agenda becomes clear and strong both through
lived experience within the learning community and in intention as
we seek to put the learning into effect in local communities. Again,
listening and nurturing nonrational wisdom i.e. feelings, intuition
is essential to the process of formation.
An ecumenical agenda is also evidenced as we look
at post-workshop action. In a number of instances, groups for bible
study and worship are formed across denominational lines with ecumenical
clusters being formed in villages, towns and cities. Interreligious
activities are also discussed with regard to issues/points of concern
in an endeavour to work together on the issue.
C. Asia Ecumenical Course
Experience as facilitators has shown to
us that it is of major importance to gather a community and
to nurture and build that community into connectedness. In that
connectedness, learning takes place; potential is discovered
and nourished and an insight is born for ecumenicity that can,
like the flame of a candle, continue to be fanned into brightness. |
For CCA, the major programme for ecumenical formation
over the years has become the Asia Ecumenical Course
- a one month course. The Asia Ecumenical Course is an event: a happening.
Once connected people stay connected with the community that has been
formed. The community is the key to ecumenical formation.
The Asia Ecumenical Course has been designed with
the intention of facilitating the development of the leadership in
the churches and ecumenical movement in Asia. Since 1976, almost every
year, for one month about 30-40 participants gather from different
churches in Asia. Through the AEC, opportunity is provided within
an ecumenical educational model to share and discuss common concerns;
to discern the mission focus of Asian churches in our life and witness
together and to commit themselves to ongoing work within an ecumenical
framework in their local congregations, communities etc. The themes
are chosen to reflect the main issues in the region that need to be
addressed.
It is hoped in 1998 to explore the theme: Towards
Inclusive Community.
The ecumenical educational model
will be experienced within the framework of a holistic approach
to education. A process that focuses upon the cyclical movement
of experience, context, analysis, reflection, action with the
community - both the gathered group and Asia itself forming
the learning community. As outlined above. |
Methodology:
1) exploring contemporary
issues in a pluralistic Asia and what should be the response
of the Church in this context.
2) critically assessing the understanding of Community and Mission
in the Scriptures and in the life of the churches today.
3) exploring relevant theologies within Asia.
4) discussion of gender issues: patriarchy, globalisation, development
and their effects upon life in Asia.
5) exploring an understanding of Asian spiritualities.
6) exploring the history of the ecumenical movement particularly
within its Asian context.
7) examining and defining the notion of ecumenical community
in and for Asia today.
8) discussion on using faith formation in the local congregation
as a tool for transforming into an ecumenical/inclusive community.
9) exploring different models of leadership; relational and
communication skills.
10) nurturing community life: living out an ecumenical lifestyle:
an inclusive community, a responsive church. |
Morning and evening worships are an important educational
tool for developing practical awareness of the content we are seeking
to raise for exploration. Participants take turns being involved in
the daily leadership of the AEC through leading Bible Study, Worship
times, Moderating and writing journals of the daily activities. Community
life is the important component of the programme and forms a major
part of the learning process through the formal and informal ingredients
of the programme.
The programme culminates in the preparation and presentation
of the workplan for integrating the insights from AEC. This merging
of the theory with the practical prepares the participants to reengage
with the situation from which they have come. At the beginning of
the course, an explanation and guidelines to this workplan is provided.
Each participant is expected to keep this project in mind as they
go through the course. There is enough time given to plan and write
this project during the last week as well as to share and discuss.
Time is allocated for participants from the same country to discuss
their concerns and find their ways to strengthen each other when they
go back. A continuing network of encouragement and support is established
on the foundation of the community building which occurs within the
programme.
Evaluation is an important part of the total programme.
Participants are welcome to share their concerns and feedbacks as
the process is occuring.
Participants:
Male and female, 35-45, clergy and laity with at
least five (5) years’ experience in Church/Parish work or church
related organization. We look for participants who are promising ecumenical
leaders in the Church/Council or present leaders who have not been
involved in AEC or a similar course.
In preparation for the AEC 1998, participants will
be asked to reflect upon and prepare answers to the following questions:
-
What are the major changes that are
occurring in your country and your community? How are the
people being affected?
-
What is the response of the Church and
the local church to these changes that are occurring?
-
Is the nature of your language (other
than English) gender oriented?
-
If yes, is there any particular gender
domination expressed through the use of language?
-
Is worship, liturgy and sanctuary, designed
to include children, youth, women, the elderly and the differently
abled persons?
-
What has been covered in the sermon
topics during the last six months? Did the themes reflect
the level of inclusion in your church?
-
What is your church’s credal position
on (people of) other faiths?
-
Are there any mosques, temples, vihara,
and other worship places (and communities around your local
church?
Does your church have a particular relationship with those
communities?
If yes, what is the nature of that relationship? If not,
why not?
Do you know what the faith of your next-door neighbour is?
Do you have any relations with them? If yes, what kind?
If no, why not?
Has your personal relationship with your neighbours of other
faiths helped you to understand your church’s creedal
position better? If yes, how? If not, what is the problem?
-
Are there slums and exclusive housing
estates around your church? If yes, how do you deal with
this reality?
-
Is there a gulf between people in your
church created by educational and socio-economic backgrounds?
How does your church deal with this?
-
Who are the decision makers in your
church? Are they mostly male or female, certain age level,
certain education level etc.?
-
Describe your understanding, idea or
dream concerning Inclusive Community.
|
Modules: See experience cycle: all in ongoing conversation
with each other.
- Experience: sharing personal and national stories;
issues and concerns
Exposure trips
Church visitations
Community life friendship
- Social analysis: Asian realities: socio-political;
economics; patriarchy; globalization; development; pluralism.
- Theological Input
Biblical Studies: Reading the Bible through the eyes of the marginalized/women/the
‘other’: inclusive community; oikoumene
Spirituality: Asian; ecofeminism: Web of Life
History of Ecumenical Movement: World and Asian
Interreligious relationships
Ecumenical lifestyle/a responsive church
- Evaluation: time of reflection: non-rational
wisdom A time for feelings not just theory/the rational
Confession, repentance, renewal
- Planning and Action
Faith formation in the local congregation as a tool for transformation
Leadership models; communication and relationship skills - role
plays; games and dramas.
Reconnection with own context.
|
