BREAK THE CHAINS OF OPPRESION AND THE YOKE OF ...

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DiaLo g We are comforted by the knowledge that our world belongs to God; by the assurances that we do not belong to ourselves; by the promises that Jesus Christ is Lord – and we proclaim these convictions as central to our faith and tradition. We remember the voices of our mothers and fathers, denying that there could be areas of our life in which we do not belong to Jesus Christ, but to other lords, areas in which we would not need justification and sanctification through him. We recall their witness when faced with the realities and the spirit of their times, with the lordless powers and ideologies of their day, with the challenges and temptations of their moments in history. We confess with them that God has revealed Godself as the One who wishes to bring about justice and true peace on earth; that in a world full of injustice and enmity, God is in a special way the God of the destitute, the poor and the wronged and that God calls the church to follow God in this; that God brings justice to the oppressed and gives bread to the hungry; that God frees the prisoners and restores sight to the blind; that God supports the downtrodden, protects the strangers, helps orphans and widows and blocks the path of the ungodly; that for God, pure and undefiled religion is to visit the orphans and the widows in their suffering; that God wishes to teach the people of God to do what is good and to seek the right. With them we are convinced that the church must therefore stand by people in any form of suffering and need, which implies, among other things, that the church must witness against and strive against any form of injustice, so that justice may roll down �like �waters, �and righteousness � like �an ever-flowing stream; that the church, belonging to God, should stand where God stands, namely against injustice and with the wronged; that in following Christ the Church must witness against all the powerful and privileged who selfishly seek their own interests and thus control and harm others. Together, we are inspired by these convictions in our broken world today; together, we resist the ideology that there is no alternative and together, we reject the spirit of idolatry with its disdain for the household of life and the gifts of creation. Together, from North and South, we heed the call of your Word and Spirit, the claim of this gospel on us, today. We declare that Jesus Christ is God’s assurance of forgiveness and God’s mighty claim upon our whole life; that through Him, we receive joyful deliverance from the godless powers of this world for free and grateful service to God’s creatures in our common world, today. �� – The Joint Globalisation – Dialog on Basic Issues – 119
DiaLo g We remember together the instruction of your law, teaching us to seek justice, compassion and truth; the voices of your prophets, warning us to do justice, love mercy and walk humbly with our God; the visions of your worship and praise, inspiring us to long for the day when justice and peace embrace; the many accounts of salvation, exodus, liberation from bondage, filled with promises of your saving presence – we remember this even today. We continue to believe that since we are not our own our whole life should be spent in the cultivation of righteousness, also in our common world, today. We feel inspired by those voices who taught us that true piety and love of righteousness belong together; that worship and justice cannot be separated; that God is truly known where humanity flourishes; that we recognize as if in a mirror both your image and our own flesh in the poor, the despised and the furthest strangers in the world. We believe that all this remains true in our deeply divided and unjust world, today. We recall those teachers who professed your creation to be the theatre of your glory, moving us to contemplation and wonder, to gratitude and respect, to stewardship, vocation and responsibility – also in our threatened world, today. We remain mindful that together we live in communion – as members of Christ and partakers of his gifts, and thus members of one another, bound to employ our gifts readily and cheerfully for the well-being of the other. We still acknowledge � that � being �baptized in your � name � and into your body, we are called to your ministry of priest, king and prophet – as priests to receive and proclaim your justification and to share in your service, your care, your compassion and your intercession for the world; as kings to share in your struggle against the powers, your sanctification of the world and your victory over all forms of sin and destruction; as prophets to publicly proclaim your truth, your truth of reconciliation and justice, your truth that sets people free. Together, we are moved by these memories and this claim on our life. From South and North, together in communion, we dream a different world. Being claimed by you, we long together for your reign of justice and peace, for your presence and your salvation – for freedom from these disturbing realities, these harsh inequalities, this cultural domination, this abysmal disparity, this injustice, this destruction; we dream of your promises of shalom. We cry and plead; we sigh and pray together for our broken and threatened world. �� 120 – The Joint Globalisation – Dialog on Basic Issues –
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eak the chains of oppresion and the
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BREAK THE CHAINS OF OPRESSION AND T
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PContents REAChing Preface There is
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PREFA ce There is No Unjust Communi
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PREFA ce Let us remember: there sho
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PREFA ce ed, stripped bare, when th
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PREAChing 1 Preaching on Justice: T
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PREAChing message of the free grace
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PREAChing come aware of how abundan
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PREAChing I draw attention again to
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PREAChing who believe that “those
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EnGAGEMEnT 2 Commitment after Accra
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EnGAGEMEnT which has become spiritu
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EnGAGEMEnT worries more, is more ea
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Europe’s Discussion about Justice
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were being seen - because of this -
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Discus sion Church and State are fu
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The Reformed tradition with the ope
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DEMoc rAcy However democracy is sti
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DEMoc rAcy of the homo politicus -
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viewers, the programme is “cut to
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DEMoc rAcy Finally it would natural
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point modern democracies are open t
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DEMoc rAcy Naturally, in many cases
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cove nanTi ng 59 Europe’s Road to
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cove nanTi ng Western neighbor coun
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cove nanTi ng focused on. On the on
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5 pE o H 6 Theology of hope in time
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At the bottom of these enormous ent
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The question has to be raised wheth
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in the communio with Christ. In thi
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anity has been closely related to e
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world: the oppressed, the poor, the
Page 70 and 71: 8 p EM ire 7 Empire - Provocation w
Page 72 and 73: EMpire thors also supply an ambitio
Page 74 and 75: EMpire Aspects of a difficult relat
Page 76 and 77: governments in southern countries e
Page 78 and 79: EMpire Talk of empire, as this exam
Page 80: EMpire hand, and realpolitik talk a
Page 83 and 84: Ethics two? Globethics.net proposes
Page 85 and 86: Ethics 2. Performance-related justi
Page 87 and 88: Ethics difficult to implement all o
Page 89 and 90: Ethics instrument, which correspond
Page 91 and 92: Ethics tice. In some cases it may s
Page 93 and 94: Ethics 6. The Principle of Transpar
Page 95 and 96: Ethics to others what we ourselves
Page 98 and 99: Litur gy 49 The Liturgy of Holy Com
Page 100 and 101: Litur gy chosen was that one of the
Page 102 and 103: Litur gy stronger weighting towards
Page 104 and 105: Litur gy It may be argued that few
Page 106 and 107: Litur gy but here particularly so.
Page 108 and 109: Litur gy turn out to be. For if we
Page 110: For the shaping of the liturgy the
Page 113 and 114: PRojec ts The scope of the children
Page 115 and 116: DiaLo g ic analyses which already e
Page 117 and 118: DiaLo g suppression as a power-alli
Page 119: DiaLo g Dreaming a Different World
Page 123 and 124: The Further Development of the Conc
Page 125 and 126: DiaLo g come to stand: do they belo
Page 127 and 128: DiaLo g dividuals who come into vie
Page 129 and 130: EXPLoita Tion formation and counsel
Page 131 and 132: there is emerging here a specific i
Page 133 and 134: EXPLoita Tion wealthier lands in No
Page 135 and 136: study 5 of children’s attitudes t
Page 137 and 138: EXPLoita Tion Christian understandi
Page 139 and 140: EXPLoita Tion gal prosecution of cr
Page 141 and 142: these questions. An approach that r
Page 143 and 144: of governments for the regular fina
Page 145 and 146: We recommend EXPLoita Tion The orga
Page 148 and 149: Hope in God’s Future: Christian D
Page 150 and 151: FuturE I Approaching God in the con
Page 152 and 153: FuturE All of these changes will ha
Page 154 and 155: FuturE ship; God’s sacrifice in C
Page 156 and 157: FuturE between rich and poor becomi
Page 158 and 159: FuturE Reflection 5 Low-lying count
Page 160 and 161: gry and those now first finding the
Page 162 and 163: FuturE Even to sinners like us, God
Page 164 and 165: FuturE UK Government Committee on C
Page 166 and 167: FuturE Reflection 11 “A commitmen
Page 168 and 169: FuturE Alertness to disproportionat
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FuturE set out on a journey of free
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seeking 2. It has become much more
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seeking tions and in the Synod, was
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LEArnin G Praying for growth Food,
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we, with 20% of world-population, a
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LEArnin G hunger, but sooner from a
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LEArnin G And they wonder: what doe
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LEArnin G The richer the USA and Eu
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A Globalance - Christian Perspectiv
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A GLoB LAncE uence on political and
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Recommendations The position paper
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Pov y ert 17 „Don’t Leave Us Ha
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Group Children’s Summit 2006” r
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Pov erty our doorstep as relatively
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Pov erty This well-founded option f
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All these rights could be provided
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Pov erty The action “Hiding is no
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