Editorials
Listen - Move - Spread the Word
EKD Synod Adopts Statement on the Theme of Mission
November 9, 2011
Kathrin Göring-Eckardt was pleased that the fourth session of the Eleventh EKD Synod had discussed the central theme "Missionary Impulses" with "passion and energy." The first official echoes had already shown that the question as to how Christian faith today can be "articulate and effective" had met with great interest, the Synod president stated.
In a crisis-ridden world with its insecurity and accelerated pace, the longing for "consolation, relief and concentration had become more acute." Indeed, more is at stake than merely "overcoming shortcomings on the part of the church" or a "strategy to increase membership." The gospel gives us a lens through which to see crises differently and to deal with them differently. "Pausing to heal, comforting the frightened soul and overcoming fear" are fundamental not only for Christians; they apply also to society.
Synod participants adopted the following statement on the central theme:
Statement
The Eleventh Synod of the Evangelical Church in Germany at its fourth session
Listen - Move - Spread the Word
Missionary Impulses 2011
The point of departure of every mission is the gospel of Jesus Christ. The gospel is the "true treasure of the church" (Martin Luther) that we possess, that makes us thrive as a church and that we continually rediscover. Mission is grounded in God's merciful devotion to the world and owes its existence to the salvific mindfulness of what Christ has given us: unconditional communion with God.
The 1999 EDK Synod in Leipzig had formulated incentives toward an understanding of mission by the Protestant church, for which we are grateful. "Whoever has faith, cannot remain silent. Whoever has faith, has something to tell about the goodness of God. For this reason, we carry forward the images of life, of comfort and of longing, and defend God's cause-quietly and gently, enthusiastically and proactively. In so doing, we follow Christ's mandate." Mission is "guided by the common quest for truth; through the spirit of the gospel and of love itself, it eschews all means of coercion-massive or subtle-and strives for freely chosen acceptance. Seen in this way, mission conforms with the imperative of tolerance. It is characterized by respect for the convictions of others and is dialogical in nature."
Today we note with pleasure what our church has accomplished in this respect in the past years among children, youth and adults. "Mission has gained new importance; bridges have been built between regional churches and missionary movements; congregations have opened up to the diversity of forms of participation; exchanges between East and West and with ecumenical partners have taken place. Within the EKD there have been exemplary projects such as the "Year of Baptism," "Believing as an Adult" and "Welcome to God's World."
Meanwhile, we note that people can no longer relate to faith, are indifferent toward it or do not have confidence in the church's ability to provide answers to fundamental questions. In taking up the topic once again today, our aim is not to remedy shortcomings on the part of the church or defining a strategy to increase membership, although we greatly deplore the declining membership figures. Rather, it is to confirm anew what it means today to allow oneself to be swept into God's movement toward humanity.
Listen - Move - Spread the Word: these stages will be illustrated by the account of Philip and the eunuch in Chapter 8 of the Acts of the Apostles (Acts 8:26-39).
1. Listening
Philip heard God's voice-and he heard what moved the eunuch.
Christians live turned toward heaven and the world. Mission guided by the gospel of Jesus Christ is perceptive: it listens to what God's spirit is saying to the congregations. It follows the trace of its own heartbeat, to use an image from the EKD Synod in Leipzig. It hears what people say and sees what preoccupies our society.
The gospel of Jesus Christ makes one listen attentively: it liberates people from force, fear and constraint. It bestows confidence in God, inspires love for the world, awakens hope that conquers death. It banishes suffering, pain and darkness, and imparts meaning, purpose and joy of life. The message of Christ's crucifixion and resurrection brings people words of comfort that give encouragement to the living and consolation for the dying. And to know with certainty that God is guiding God's creation to a good destination. To whomever this truth is revealed sees the world and one's own life with new eyes: open and clear, liberated and confident, loving and committed.
In the light of the gospel, we hear what motivates people today. The current discussion about the crisis in the financial world, the debt situation in our society and the threat to nature generates a feeling of deep insecurity. In a fast-paced world, there is the expectation of having to be permanently present and productive. A feeling of exhaustion has taken hold of many persons. There are people who, in this fast-paced world, are pushed further and further toward the fringe. These experiences can lead to a loss of meaning, escape into busyness and fear of change. At the same, the longing for consolation, relief and concentration has become more acute. The gospel of Jesus Christ helps to deal with these phenomena. It speaks of comforting the frightened soul and overcoming fear in the world.
The experiences of crisis, debt and exhaustion also affect the church. It sees the challenges facing it and society, but often cannot find the strength to refocus itself. It faces the risk of wearing itself out, as well as its collaborators, in overstretched structures and an ever greater number of tasks. For the church, listening constantly to the liberating message of the gospel is vital. Only grounded in Christ is it the salt of the earth. It has the freedom to give itself the structure it wishes and to transform itself so as to remain faithful to the mandate that it has been given by God.
2. Moving
Philip was stopped by the angel. So he got up and went to the road (this is a wilderness road).
The gospel speaks of God's salvific incursion into the world through Jesus Christ. This message-constantly renewed-aims at our conversion to God. It includes the change of heart that comes from following Jesus Christ and listening to his word. The challenge to the believer can also consist in not being able to understand God and nonetheless to continue searching for God. The joyful experience is this: being forever sought by God and having been found.
We as a church will become credible and attractive by not always giving quick answers to everything but, rather, by allowing ourselves to be transformed by God. The conversion to God corresponds to a faith that knows doubt, a proclamation that asks disturbing questions and a mission that itself is on the road and learning.
Christians and the church allow their lives to be interrupted by worship and prayer, by reflection about faith and by the open encounter with others and the willingness to learn from them. A church does not become missionary by doing "more," but, rather, by being focused and clear in its actions. It can make a pause in its industriousness, meditate and boldly concentrate on what it is called upon by God to do.
God can bless not only our doing, but also our not-doing. The fundamental distinction between creature and Creator is part of the gospel of Jesus Christ-with it comes the liberating realization of one's own createdness and one's limits. This realization helps us not to wish to do everything, but rather to confine ourselves to the specific task in this actual concrete place and this actual historical point in time.
Concentration and redirection- including letting go-are among the church's main tasks at the dawn of the 21st century. Letting go liberates the church from worrying about itself and opens our eyes to see others. The church's capacity to courageously change itself and to set its own limits is a witness of faith for others. Church reforms may be understood as spiritual reflection and inner renewal.
One can only pass along what one has received. Bernard of Clairvaux expressed this idea with the following metaphor: "The man who is wise, therefore, will see his life as more like a reservoir than a canal. The canal simultaneously pours out what it receives; the reservoir retains the water till it is filled, then discharges the overflow without loss to itself. ... Today there are many in the Church who act like canals, the reservoirs are far too rare. So urgent is the charity of those through whom the streams of heavenly doctrine flow to us, that they want to pour it forth before they have been filled; they are more ready to speak than to listen."
Philip ran up to the stranger. He went to his chariot and joined him on his way.
The gospel of Jesus Christ crosses borders and liberates to frank encounters with others, with people of different origins, cultures, religions. The gospel is not the property of the church, but rather its interlocutor. This helps to distinguish between the certainty of God's promise and the limitations of all human knowledge.
Among Christians throughout the world, faith creates a bond of deep, brotherly and sisterly fellowship in God. The encounter with fellow believers of other confessions and countries opens perspectives on one's own situation. The witnessing of one's own faith goes hand in hand with defending the right of others to their religious beliefs. A creative ability to learn is part of ecumenism and interreligious dialogue, as well as of the mission of the Protestant church.
Inner reflection opens the church to new action in the world. It is political and engaged-this focuses and concentrates. Discipleship with Jesus Christ means not separating love of God, love of our fellow and love of creation from one another. The freedom bestowed by God in Christ is freedom to serve others and the world. Hence, the noblest fruits of Christian faith include joy, strength and the will to shape the world given by God.
3. Spreading the word
Philip asked questions and allowed himself to be questioned.
Christian witness calls for a dialogical approach. In a biblical perspective, truth is revealed through encounter. The latter transforms both dialogue partners, presupposes an ability to speak about faith and, at the same time, strengthens them. Christians ask people what sustains them and allow themselves to be questioned. Successful mission is mutual discovery of spontaneous divine surprises to which the spirit of God leads us. In this way we participate in the incessant dialogue between God and God's world.
We Christians cannot keep to ourselves what has been revealed to us: God's devotion to all humanity in Jesus Christ. "Where faith was completely swept under the rug ... no one recognized Christ as the Lord." Mission guided by the gospel of Jesus Christ is joyful and devoted, communicative and free. It intervenes critically in the social configuration of culture, education, science, economics and lifestyles.
The crux of the liberating message of the gospel is the scandalous passage on crucifixion and resurrection. It speaks of sin, failure and starting over. We owe a debt to humanity if we keep this message to ourselves.
Mission opposes all powers that instrumentalize, flatten or alienate human existence. Through proclamation and teaching it contradicts all ideologies that aggrandize worldly things and subject people to their domination. It raises the subject of the relationship with God as the fundamental dimension of being human. Reflection on God preserves the breadth, beauty and mystery of life.
The eunuch said, "What is to prevent me from being baptized?" and Philip baptized him.
Spreading the word does not end with talking about faith. The gospel is concretized in word and sacrament: baptism need faith and faith needs baptism. More and more people gratefully seize the opportunity to be reassured by the remembrance of their baptism and to be touched by blessings.
The eunuch went on his way rejoicing.
People to whom the gospel of Jesus Christ has been revealed are liberated in faith and admitted into the Christian family. They cannot remain silent about this profoundly joyous experience. As the Synod of the EKD, we encourage all Christians to be witnesses of this message for the salvation of humankind and the welfare of the world.
Acts of the Apostles 8:26-39
Then an angel of the Lord said to Philip, "Get up and go toward the south to the road that goes down from Jerusalem to Gaza." (This is a wilderness road.) So he got up and went to the road. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship and was returning home; seated in his chariot, he was reading the prophet Isaiah. Then the Spirit said to Philip, "Go over to this chariot and join it." So Philip ran up to it and heard him reading the prophet Isaiah. He asked, "Do you understand what you are reading?" He replied, "How can I, unless someone guides me?" And he invited Philip to get in and sit beside him. Now the passage of the scripture that he was reading [Isa 53:7-8] was this: "Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth." The eunuch asked Philip, "About whom, may I ask you, does the prophet say this, about himself or about someone else?" Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. As they were going along the road, they came to some water; and the eunuch said, "Look, here is water! What is to prevent me from being baptized?" He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing.