The spiritual leaders (bishops of the Landeskirchen) of the Evangelische Kirche in Deutschland has today published a statement in response to the challenges posed by mass migration and the current refugee crisis. The English text can now be read here. The press notice can be read here, and the link to the signed statement is at the bottom:

The statement reads as follows:

Zur aktuellen Situation der Flüchtlinge Eine Erklärung der Leitenden Geistlichen der evangelischen Landeskirchen Deutschlands

„Wie köstlich ist deine Güte, Gott, dass Menschenkinder unter dem Schatten deiner Flügel Zuflucht haben!” (Psalm 36, 8)

1 Gott liebt alle seine Geschöpfe und will ihnen Nahrung, Auskommen und Wohnung auf dieser Erde geben. Wir sehen mit Sorge, dass diese guten Gaben Gottes Millionen von Menschen verwehrt sind. Hunger, Verfolgung und Gewalt bedrücken sie. Viele von ihnen befinden sich auf der Flucht. So stehen sie auch vor den Toren Europas und Deutschlands. Sie willkommen zu heißen, aufzunehmen und ihnen das zukommen zu lassen, was Gott allen Menschen zugedacht hat, ist ein Gebot der Humanität und für uns ein Gebot christlicher Verantwortung.

2 Der Mensch steht im Mittelpunkt aller Bemühungen. Viele Menschen sindweltweit auf der Flucht. Die große Herausforderung besteht darin, jedem Einzelnen gerecht zu werden. In ihrer Not begeben sich Menschen auf der Flucht in Lebensgefahr. Es ist humanitäre Pflicht, alles zu tun, um Menschen aus Seenot und vor anderen Gefahren zu retten. Gegen menschenverachtende Schlepperbanden und mafiöse Strukturen innerhalb und außerhalb Europas muss mit polizeilichen Mitteln vorgegangen werden. Die wirksamsten Maßnahmen gegen die Gefahren auf der Flucht bestehen in legalen Zugangswegen nach Europa. Wir fordern deshalb legale Wege für Schutzsuchende und begrüßen Diskussionen über ein Einwanderungsgesetz, das neue Zuwanderungsmöglichkeiten für Menschen auf der Suche nach Arbeit und einem besseren Leben eröffnet.

3 Unsere Gesellschaft steht vor einer großen Herausforderung, aber auch unsere Kräfte sind groß. Wir sind dankbar für die vielfältige Hilfsbereitschaft! Allen, die ehrenamtlich oder beruflich, aus Kirche, Zivilgesellschaft, Staat und Politik helfen, eine Willkommenskultur zu leben und mit einem beispiellosen Einsatz für die schnelle und menschenwürdige Aufnahme und Unterbringung von Flüchtlingen zu sorgen, danken wir von ganzem Herzen! Mit Entschiedenheit wenden wir uns gegen alle Formen von Fremdenfeindlichkeit, Hass oder Rassismus und gegen alles, was eine menschenfeindliche Haltung unterstützt oder salonfähig macht. Sorgen und Angst vor Überforderung müssen ernst genommen werden, dürfen aber nicht für menschenfeindliche Stimmungen missbraucht werden.

4 Als Kirche prägen wir das Zusammenleben in dieser Gesellschaft mit. Daher treten wir dafür ein, gelebte Willkommenskultur und die damit verbundene Integration zu einer zentralen Aufgabe unserer Gemeinden und Einrichtungen zu machen.

5 Mit Sorge sehen wir die Hintergründe und Ursachen der Flüchtlingsbewegungen: Klimaveränderungen, Kriege, Verfolgung, Zusammenbruch staatlicher Gewalt, extreme Armut. In diese Fluchtursachen ist auch unsere Gesellschaft vielfältig durch globale Handelsbeziehungen, Waffenlieferungen und nicht zuletzt durch einen Lebensstil, der die Ressourcen der Erde verbraucht, zutiefst verwickelt. Eine Umkehr von diesen ungerechten Verhältnissen ist an der Zeit.

6 Uns in Deutschland ist aufgrund unserer Geschichte in besonderer Weise bewusst, welches Geschenk es ist, Hilfe in der Not und offene Türen zu finden. Ohne die Hilfe, die uns selber zu Teil geworden ist, wären wir heute nicht in der Lage, mit unseren Kräften anderen zu helfen. Wir als Leitende Geistliche wollen uns dafür einsetzen, dass Europa jetzt gemeinsam handelt und seinen humanitären Verpflichtungen gemeinschaftlich nachkommt. In der Gewissheit, dass Menschen unter Gottes Flügeln Zuflucht haben, bringen wir die Not aller Menschen in unseren Gebeten vor Gott und bitten ihn um Kraft für die vor uns liegenden Aufgaben.

The EKD previously pubished a helpful statement here on the refugee challenge (9 September) in Europe and it helpfully contains links to other church/Christian statements.

The World Council of Churches has published the following statement:

Today the countries of Europe are confronted with the worst refugee crisis since the Second World War. But compassion and action seem to be tragically insufficient to meet the pressing need. This is so despite the tragedies reported daily from the shores and borders of Europe – let alone from the countries from which these people have been forced to flee by conflict, oppression and extreme poverty.

It is now absolutely and critically necessary that all European states take their proper responsibility in terms of reception and support for people seeking refuge, safety and a better future for themselves and their families. This cannot be left only to the states where they enter first.

Taking responsibility for human beings in desperate need must be done without discrimination on any criteria other than their needs. We are shocked to hear of some countries rejecting refugees on the basis of their religion.

Today, Europe – both West and East – is being tested on the strength of its commitment to human dignity and rights. This is a test of our human values and Christian legacy.

Some churches are taking a lot of responsibility in this situation, even beyond their capacities. WCC member churches in many of the affected countries are providing support to refugees and migrants, and raising the awareness of their congregations and state authorities to the need for a compassionate response, in spite of limited resources and of their own difficulties. The WCC encourages churches in countries of arrival, transit and ultimate destination in their efforts to welcome the stranger, and to model a compassionate response to people in such desperate need. We need ecumenical cooperation in these efforts, in order to ensure that they make the greatest possible contribution to alleviating this terrible suffering.

The WCC and its member churches’ commitment to supporting refugees and displaced people is part of its original condition and calling. When the World Council of Churches came into existence in 1948, the disastrous humanitarian impacts of the Second World War were still a very present reality. The international community was still struggling to cope with the massive population displacements caused by conflict and crimes against humanity. Churches and their specialized ministries were key actors in the humanitarian response to this unprecedented suffering, and have continued to be in the forefront of assisting refugees and immigrants, from emergency relief to long-term support.

This commitment is shown in many parts of the world also today. During these last days I have seen how the churches in Latin America are responding to the situation of migrants and internally displaced people in their own contexts.

The WCC continues to challenge churches worldwide to rediscover their identity, their integrity and their vocation as the church of the stranger. For we are the Church of Jesus Christ, the child refugee (cf. Mathew 2:13).

“I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in.” Matthew 25:35.

I have just been to speak to representatives of many faiths who are all involved in education in Bradford. I was offered two themes to choose from, but addressed both of them (fairly superficially) ahead of a discussion time. The first theme related to ‘religious pluralism in the lives of young people in Bradford’, the second to ‘the role of faith schools in promoting a cohesive and just society’. The following is a bit of a nit-picky skeleton of the matters we addressed, but I began with the observation that some interfaith work at international level resembles a BT commercial: ‘It’s good to talk.’ Of course, what we mean is that it is good to talk (phenomenon) as long as we don’t talk about anything (content). Fear of ‘division’ drives an agenda of ‘least potential disagreement’. However, if there is no real discussion of difference, there can be no honest relationship anyway and the whole thing is really either a farce or a fraud.

First things first: ‘religious pluralism’ simply describes a fact, a reality, a phenomenon. It is not a virtue – something to be honoured and revered and never questioned. Different people live alongside and with each other, seeing the world and living in it in different ways. ‘Pluralism’ is the word that describes this. It is essentially neutral.

Therefore, we need to go on to distinguish between two sorts of questions: (a) those about truth and how claims for any world view of way of living actually stand up, and (b) given the acknowledged differences, how we then should live together in a single society or on a single planet. In relation to our children this means we need to grow a generation that experiences life within a particular understanding of its meaning, is informed about its own (and others’) world view and how it can be lived in and with, and is acquainted with the world view, lived experience and practices of others. This assumes that we give our children an informed reference point from which to look at the world and those who see it and live in it differently.

The problem here is that our children – I really mean those who do not belong to a strong faith community – are too often assumed to know Christianity and know where they stand as a base line from which to look outwards. They are more likely to be shaped by (a) the myth of neutrality – the assumption by many in the media and academia that a secular humanist world view is neutral (and therefore privileged in public discourse) while a religious one is a bit loony (and should be kept private); (b) a pride in ignorance or scepticism – see Richard Dawkins’ pride in never having read any theology (or philosophy?); (c) an assumption that materialism is a given and that salvation comes by having stuff; (d) an assumption that we can live in the ‘now’ and take no account of a future arising from the past that has shaped the present – because there is no inherent meaning to life anyway. See the studies of last year’s rioters and how some of them see the world.

This brought us to the role of faith schools in promoting a cohesive and just society. (I refer to a piece I wrote for the Guardian in July 2011 in whcih I draw a sharp distinction between ‘faith’ schools and ‘church’ schools as the Church of England understands them.) My main point here is that (a) ‘cohesion’ is one of those words that too often describes a lowest common denominator ‘absence of tension’ in a community – a bit like ‘peace being the absence of war’ or ‘a good football season being one in which Manchester United gets relegated; and (b) justice is inadequate as a goal for human beings in society.

Now, this latter point might well be contentious if misunderstood. Experience (and history) tells us that justice by itself can easily become just ice. Fragmentation and conflict in the Balkans came about precisely because communities could not let go of historic injustices – but they saw justice for themselves as the priority over against justice for their neighbour. I maintain that we need to teach our children (with a massive dose of actual hypocrisy) that justice needs to be transcended by mercy. Mercy goes further and is much harder than justice; it recognises the injustice and the pain and refuses to be consumed by them. Too often the demand for justice simply creates a vicious circle of just ice.

That’s a brief and unillustrated summary of my address which was aimed at stimulating discussion and debate in a particular context. However, it also falls in a context of wider concern: events in Sudan.

The Diocese of Bradford is linked with the Anglican dioceses of Sudan where communal violence is flaring up – not as an intellectual notion, but in the burning of Christian buildings, the destruction of books and Bibles, and attacks on people. Here’s a link to this week’s events and here is a statement by the World Council of Churches that goes to the heart of the matter.

Words spoken by politicians and, sometimes, religious leaders are taken up by those more inclined to violence as sanction for action. When such words burn in the wrong people’s hearts and minds, the burning of buildings, books and people follows. Some politicians and Muslim leaders in Sudan have expressed anger at the recent attacks; we need to hear this echoed not only in Sudan, but also by religious leaders around the world – and especially by those who sit around the table at conferences saying how good it is to talk.