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Just and inclusive communities: report of the theological consultation, La Paz, Bolivia, April 29-May 3, 2007.

Article Excerpt
Introduction

This report attempts to outline a theological framework for WCC's new programme: Just and Inclusive Communities that has been put in place by integrating four areas of its ongoing work: Overcoming Racism, Indigenous Peoples, Dalit Solidarity and the Ecumenical Disabilities Advocates Network. It reflects a consultative process of sharing and conversation among persons impacted by these and other concerns. This is the first step towards identifying a process to enable and accompany the churches through theological reflection to discover ways in which they might become more just and inclusive communities. As such it is by no means a finished product. The issues raised in this account of the conversation will give shape to the programme.

At the outset it needs to be mentioned that this paper emerges out of a struggle for many reasons. To begin with, it was an attempt to develop a common theological vision based on the distinct vantage points, experiences and visions of four excluded groups--Indigenous Peoples, Dalits, people with disabilities and those who resist and are also victimised by racism--groups that have historic connections to the work of the World Council of Churches. It acknowledges the complexity of the issues facing these groups in varying contexts, understanding the importance of each, as well as the common longing for inclusion. However, it soon became evident that a theological reflection aiming at a more holistic understanding of inclusivity and one that is based on life experiences in concrete historical contexts, could not remain focused on the four specific forms of exclusion alone. It kept wandering through the life-world of migrants, asylum seekers, political detainees, ethnic and religious minorities, elderly people, children, sexual minorities, people living with HIV/AIDS, etc., pointing to the reality of the interconnections among social identifies and locations and the consequent vulnerabilities and disempowerment. It points to the need to address other forms of exclusion for a holistic theological understanding of inclusivity. Recognising that it is often a combination of various forms of exclusion that are at work, this paper emphasises the need to foster solidarity among excluded people as they struggle to dismantle structures and cultures that exclude and deny and as they strive to realize the vision of more just and inclusive communities. It is also conscious of the absence of the perspectives of those who experience other forms of exclusion. In spite of its limitations, it must be said that this is an attempt towards articulating the contours of a theology from within the church, from a legitimate part of the church who are excluded within and who yearn for its transformation so that the church is able to hold itself forth as a sign, as an alternative to the unjust, discriminatory and oppressive world and its institutions.

This document is also shaped not only by the realisation that all excluded groups have certain experiences of pathos in common such as: poverty, marginalization, oppression, victimization, rejection and discrimination but also of hope--in the form of resistance, celebration, solidarity and a vision of a new society. It is these experiences of hope that inform this exercise of discerning the directions for the pursuit of just and inclusive communities.

Theological Vision

With all wisdom and insight he has made known to us the mystery of his will according to his good pleasure that he set forth in Christ, as a plan for the fullness of times, to gather up all things in him, things in heaven and things on earth. (Ephesians 1:9, 10 NRSV)

Attempts were made initially to develop one theological approach that spoke of the common experience of the four diverse groups of people. It was quickly acknowledged, however, that such a project would not be authentic, for each group had developed different approaches to understanding God and different visions of what a just and inclusive community would be like. It is thus acknowledged (at the beginning of this document) that multiple theological perspectives based on diversity of perspectives, experiences and contexts on just and inclusive communities are inevitable. What this theological vision attempts to do, therefore, is to honour these differences by weaving a tapestry of perspectives together in one document, each thread, creating its own distinct picture and in turn contributing to the whole. The theological understandings that have developed here are not intended to be the last word either, but a part of a process towards developing a theological vision that underpins the strategies that Christian communities can adopt in fostering just and inclusive communities. The silence of the other voices means that this tapestry contains gaps which in time may be filled in as representatives of other excluded groups make their contributions.

One other challenge in discussions has been the area of Christology. It was felt that the dominant Christologies in our churches often contribute to the exclusion of the socially disempowered sections. It was felt that it is important to formulate Christologies based on concrete experiences of exclusion, emphasising the broken Jesus on the cross and the Christ who articulates and integrates the broken creation in the resurrection. This may include using a language which speaks of a Jesus, the sinless and incarnated son of God, who takes upon himself the identities of those who are exploited and excluded, such as those with disabilities, of colour, of despised caste identities, of the marginalised Indigenous Peoples, abused women and children, the aged, those of different sexual orientation, etc., in order to expose the life-denying tendencies of certain cultures and structures that govern human relationships. Such a pluralistic understanding of Christ enables the church--the body of Christ to be an inclusive community. The body of Christ suffers and longs for restitution and healing of the creation with childbirth pains because of the multiform ways that people exclude one another (Romans 8:18-25). It is acknowledged that each of the focus groups underlines other Christological aspects converging...

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