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Telling the truth, naming the power and confessing our faith in the market: the missiological implications of the Accra Confession.

Article Excerpt
Abstract

This article argues that the neoliberal economic order that undergirds the contemporary phase of globalization is, to a great extent, linked to the demise of Christendom in Western society and the emergence of a post-Christendom culture and this carries major missiological implications for the church. Fidelity to the Christian faith requires affirming God's sovereignty over all of God's creation and this necessitates resisting the deceptive economic idolatry that is at work in our world. The methodology of engagement involves taking sides on issues and chokes that are unclear and complex. Using Caribbean hermeneutics in a re-reading of Rev. 17 and 18, I suggest that the Book of Revelation serves as a potent signpost to address the contemporary Babylonian system that is controlling the world economic order. The Accra Confession and the Agape Call to Love and Action do not leave room for the church's ministry and mission to be neutral. Although the forces of opposition are strong, I argue that the church that remains faithful in doing Christ's mission cannot be defeated.

Introduction

Much has been said since 2004 about the Accra Confession. The WARC (World Alliance of Reformed Churches) 24th general council will long be remembered for its controversial stance of placing economic issues central to the churches' understanding of what they are called to be and do. A similar tension developed when the World Council of Churches (WCC) affirmed an Agape Call to Love and Action at its ninth assembly in Porto Alegre, Brazil, in 2006. Although the churches have in their different ways been involved in the struggle against poverty and economic oppression, their responses have tended to be influenced by an us-and-them dichotomy and a subject/object ideology of development rooted in a Western model of donor-influenced charity. This has been undergirded by a deceptive theology of salvation and a mis-evangelization model in which being saved is only presented as a personal life-transforming gift that comes from others (external source/s). What is missing in this model is an equal emphasis on the aspect of salvation that requires the challenging and changing of the socio-political, religious and economic structures that are the root causes that keep the poor in poverty.

Neutrality is not an option in the face of structural poverty

The Accra Confession raised the stakes concerning the Reformed churches' attitude to issues of structural poverty in the world. This reflection on the subject constituted another important step along a difficult journey of seeking to facilitate the conversion of churches from their reluctance to address and take tangible action on structural issues that create and maintain poverty. This concern has now become urgent because some churches with a conservative faith understanding and praxis have embraced a prosperity-gospel world view of their faith. They teach that Christians should seek wealth because wealth is regarded as a sign of God's blessings. Such churches have sought to protect their economic status by rationalizing that there are no hidden or obvious links between wealth and poverty. The deep scandal of this kind of faith understanding and expression is that it seeks to scapegoat the poor by blaming them for their poverty.

The commodification of Christianity

The reality is that we are in a consumer-driven church culture in which there is a growing self-centred perception of Christianity. The fast pace of geo-political changes being experienced in our world today has further accelerated the process of economic globalization. The church and other ecumenical organizations must rethink the principles, objectives and methodologies that govern their participation in developmental projects that seek to address poverty. It is good to see WARC, CWM and the WCC coming together to think through this important aspect of human development. The truth is that the nature of the challenge that we face necessitates the churches and other ecumenical instruments building strong and effective relationships to confront poverty and unjust wealth. This requires that steps be taken to work out a broad-based ecumenical theology of poverty, wealth and justice. (1)

Missiological soundings from a Caribbean perspective

I therefore...

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