"2005 marks the Anglican Peace and Justice Network's 20th anniversary and its meeting in Jerusalem in September 2004 brings it full circle to its first meeting which also took place in the City of Peace in 1985. Invited by the Right Reverend Riah Hanna Abu El-Assal, APJN convened 23 Provinces of the Anglican Communion under the leadership of Dr. Jenny Te Paa of Aotearoa, New Zealand and Polynesia ... (p. 7)". "APJN was both nurtured and shaken during its visit, the former by the warmth of the people of the diocese (virtually all of them Palestinian), and the latter by the conditions of Occupation under which most Palestinians live (p. 7)". "We recognize that the Israeli people have endured attacks and suicide bombings causing great suffering, loss and agony, and that the fear of further suicide bombings continues. We also recognize and lament the historical context of the experience of persecution and genocide by the Jewish people. However, the extent to which the Israeli government has gone in annexing Palestinian land and pushing the Palestinians into cantons and denying this people both dignity and self-determination is unjustifiable. If Israel continues with its actions in the name of security (as is often argued) then their hope for life without fear is diminished as the Palestinian people will continue in their struggle for nationhood (p. 9)".
Contents divided into four main sections.
Contents: List of Participant Provinces -- The Local Context of the Meeting -- Moral Responsibility of Investments -- APJN Statement on Palestinian/Israeli Conflict -- Honoring a Peacemaker -- Regional Conflicts : Seeking Conflict Transformation -- A Personal Challenge to the Communion / Pie Ntukamazina -- The Challenge of Globalization -- Environmental Justice -- Theological Education as Foundational to Peacemaking -- Interfaith Relations as a Tool for Justice -- A Conversation with Mordechai Vanunu -- Recommendations to the Anglican Consultative Council -- Networking -- Business Meeting and Closing Comments.
Section III Recommendations organized into four subject sections: Conflict Transformation -- Theological Education -- Interfaith Relations -- Environment.
The Anglican Church of Canada was represented by Ms. Cynthia Patterson.
Contents divided into five main sections: Introduction -- Section I: The Local Context -- Section II: Far-Reaching Concerns -- Section III: The Church in Areas of Civil/Regional Conflict -- Section IV: Principles Shaping Work in the Communion.
Contents: APJN Participant -- A Beginning -- Report from Aotearoa/New Zealand -- A Special Place -- Globalization and Poverty -- HIV/AIDS -- Justice and Peace Issues in the World -- Young People in the Anglican Church -- Environmental Issues -- Justice for Women -- Children in Especially Difficult Circumstances (CEDC) -- Death Penalty -- Overview: Areas of Special Concern -- Great Lakes Region -- Burundi -- The Zimbabwean Situation -- Role of the Church in the Sri Lankan Conflict / Kumara B.S. Illanasinghe i.e. Illangasinghe -- Overview: Principles Shaping Work in the Communion -- Theological Education -- Toward Interfaith Understanding.
The Anglican Church of Canada was represented by Ms. Cynthia Patterson and the Rev. Canon Eric B. Beresford who is also "Ethicist for the ACC" i.e. Anglican Consultative Council.
"At the invitation of the Anglican Province of Korea, over 30 members of the Anglican Peace and Justice Network (APJN), representing 24 Provinces of the Anglican Communion, met on the grounds of Yonsei University in Seoul, Korea, from April 14 to April 21, 1999. .... In this summary of the meeting, the committee reports are presented first, followed by in-depth reports from the Provinces and some Dioceses of the Communion. .... There are also the immediate, active concerns of the APJN as a collective sounding board for the Communion. There are two papers on`Alternatives to War', in light of the international involvement in Kosovo and potential involvement elsewhere. And there is attention paid to problems in Korea, the host country. The group considered the problem of `Korean Re-Unification', and lifted up the ways in which the Christian churches are attempting to become partners in a healing process. Members of APJN made a visit to the DMZ, the dividing line between the estranged nations of the peninsula. And they considered ways to continue the dialogue, launched at Lambeth in 1998, of the church with its gay and lesbian members in a `Panel on Homosexuality'." -- Coming to Seoul, p. 3.
Contents divided into three sections: Introduction -- Section 1: Areas of Concern -- Section 2: Reports from the Churches.
Contents of Introduction section: Coming to Seoul -- Welcome Address / Matthew Chung -- Bishop Prado's Sermon Luiz Prado / -- Minutes of APJN Business Meeting [April 20, 1999] -- APJN Participants..
Contents of Section 1: Areas of Concern: Korea Re-Unification -- Urbanization: Peace, Sustainability, and Justice towards Holistic Mission -- Migrant Workers -- Asian and African Women -- Globalization -- International Debt Burden and Jubilee 2000 -- Regional Conflicts: The Great Lakes Region -- Israeli-Palestinian Peace Process -- On an Alternative to War (Paper 1) -- On an Alternative to War (Paper 2): Kosovo Situation -- On Landmines, Weapons and Violence -- The New Dimensions of Age -- Panel on Homosexuality.
Contents of Section 2: Reports from the Churches: Brazil -- Burundi -- Anglican Church of Canada -- Diocese of Egypt and North Africa -- Church of England -- Episcopal Church USA -- The Church in the Province of the Indian Ocean -- Iran -- Jerusalem -- Kenya -- Myanmar -- The Nippon Sei Ko Kai (Holy Catholic Church in Japan) -- Episcopal Church in the Philippines -- Rwanda -- Church of the Province of Southern Africa -- Sri Lanka -- Tanzania -- Wales.
The Anglican Church of Canada was represented by Ms. Joy Kennedy.
"This book originated at a consultation on `Anglicanism in a Post-Colonial World' held at the Episcopal Divinity School from June 7-11, 1998" . -- Acknowledgements, p. [vii].
"The essays by Archbishop Njongonkulu Ndungane and Professor Jaci Maraschin have appeared in the `Anglican Theological Review', and we are grateful to the authors for allowing them to be re-published here." -- Acknowledgements, p. [vii].
Fifteen essays by 16 contributors which address "some of the key questions facing the Anglican Communion: What does it mean for a family of churches historically identified with the Church of England that the majority of Anglicans today are from the South with very different cultures from that of the English ? What does it mean that contemporary global Anglicanism is increasingly moving away from the cultural, political, and economic hegemony of Anglo-American colonialism ?" -- Intro., p. 11.
Contents: Preface / Glauco S. de Lima -- The Exigencies of Times and Occasions : Power and Identity in the Anglican Communion Today / Ian T. Douglas -- The Legacy of Cultural Hegemony in the Anglican Church / Kwok Pui-lan -- The Nature and Share of the Contemporary Anglican Communion / David Hamid -- From Violence to Healing : The Struggle for Our Common Humanity / Denise M. Ackermann -- As We Sail Life's Rugged Sea : The Paradox of Divine Weakness / Kortright Davis -- This Fragile Earth Our Island Home : The Environmental Crisis / Jeffrey M. Golliher -- Debt Relief : Giving Poor Countries a Second Chance / John Hammock and Anuradha Harinarayan -- Power, Blessings, and Human Sexuality : Making the Justice Connections / Renee L. Hill -- Global Urbanization : A Christian Response / Laurie Green -- Scripture : What is at Issue in Anglicanism Today ? / Njongonkulu Ndungane -- The Primacy of Baptism : A Reffirmation of Authority in the Church / Frederica Harris Thompsett -- Leadership Formation for a New World : An Emergent Indigenous Anglican Theological College / Jenny Plane Te Paa -- Beyond the Monarch/Chief : Reconsidering Episcopacy in Africa / Simon E. Chiwanga -- Culture, Spirit, and Worship / Jaci Maraschin -- Towards a Postcolonial Re-visioning of the Church's Faith, Witness and Communion -- Christopher Duraisingh.
"'Never tire of doing what is right', urges Paul in 2 Thessalonians, but how can we not tire of battling the enormous, amorphous, problem of global poverty ?" She reflects on her personal experience of meeting, seeing and touching poverty in Bangladesh. "We are halfway to the 2015 deadline for the Millennium Development Goals (MDGs), and we continue to struggle not only toward the eight specific targets, but against the deadening abstraction of 'global poverty' that's slowing down the rich from helping the poor. It's built-up blase from child sponsorship commercials, disaster relief drives, and a thousand distractions in our own backyards". "Anglicans have a unique resource for a motivating connectedness, and it's our currently broken and bruised Anglican Communion. On its best days, this family ties us in solidarity to the joys and sorrows of people far away. It's our own globalized web, one not dictated by corporations' interests or aid obligations but hopefully, in this postcolonial era, one sustained by our shared faith and tradition". "How can we use this gift of community to 'do what is right' in the world ? Can our connectedness in the Anglican Communion motivate us to achieve the MDGs out of solidarity ? Can it give us a broader perspective, one that presents the MDGs as one step in our larger, more holistic mission to share the liberating gospel ? And what can we do through the partnerships already in place ?"
"2nd Edition. Copyright Laurie Green 2001". -- back cover.
"In 1950 just twenty five percent of the world's population lived in towns ands cities. In the first decade of the twenty-first century it will reach that powerfully symbolic figure of fifty per cent. What we have now to reckon with is that by the year 2010 it is estimated that no less than seventy five per cent of the world's population will be urban." -- Intro., p. 1.
This book "describes the changes affecting cities throughout the world. After exploring how urbanization and globalization are shaping the urban communities in which we live, Bishop Green goes on to look at the challenges facing the Church and the way we live our faith in the twenty-first century. The powerful forces of international capital are coupling with new communication technologies to create a smaller world, in which it becomes ever more evident how control is kept in the hands of the rich through the `world cities', at the expense of the teaming millions who inhabit the poor and ever-expanding cities of the so-called `developing world'. Christians have a wealth of theological resources which may help us to understand the dynamics of what is happening and what we can do, even at the local parish level, to address these seemingly overwhelming global processes. [This book] looks forward to new ways of connecting locally and globally among those who make up our urban communities and congregations, and provides a thought-provoking resource for the new international Anglican Urban Network". -- back cover.
Contents: Acknowledgements -- Foreword / David Ford, Regius Professor of Divinity, Cambridge University, UK -- Introduction -- The Facts of Global Urbanization -- The Christian in the Global City -- The Four Marks of the Church -- The Church in Action -- An Anglican Programme -- Appendix.
Author is Bishop of Bradwell, in the Chelmsford Diocese of the Church of England.
Copy distributed with issue #101, Easter 2001, of the Anglican World.
"The call for reform of the Bretton Woods Institutions [the World Bank and International Monetary Fund] are increasing in scope among a number of social, political, economic and religious non-governmental organizations. ... The impact of economic globalization and structural adjustment programmes of the IMF and World Bank simply fail to raise the quality of life among the poor in many developing countries."
The author, who is "Associate for Human Rights, Anglican Communion Office at the United Nations, writes here about one of the major concerns of the bishops preparing for the Lambeth Conference."
Address given at the Commencement Day Service at the Episcopal Divinity School, Cambridge Mass., Thursday 22 May 2003.
"There are two things which have caused me to reconsider my own approach to the politics of difference. Firstly, I have already alluded to the increasing tendency toward the 'ghettoisation' of various 'differences' in my own indigenous community and in many other communities within which specified sectional interests prevail. .... Everything is now to do with 'special' or specific 'essentialised' interest, nowhere is there talk of collaboration across difference, nowhere is there talk of cooperation around common interests, let alone talk of the Biblically mandated common good. .... Secondly, there is this many dimensional reality known as globalisation. .... Reality is that even for those of use from the smallest most remote rural tribal villages, secession from an interconnected world is no longer an option and frankly neither is it seen as desirable by our young people". "Today the question is not whether or not we will interact but whether or not the interaction will be peaceful and mutual or whether it will be violent and hegemonic ? If it is to be the former then the imperative is for us to commit finding new ways of speaking and listening into diverse contexts and this requires the imagination and the humility to develop new forms of 'intellectual solidarity'. If it is to be the former then the imperative is for us to commit to finding new forms of social justice, which enable the full participation of all those previously excluded. It demands both contribution by and benefit for all who participate. It will require the imagination and the humility to develop new forms of 'social solidarity'." "Effective respect for the universal dignity of all God's people and for the multifarious differences between us are both needed. How to reconcile and honour both commitments is the central moral and theological problem of our time and unless we take both commitments seriously simultaneously, then I do not believe we are truly serving God". "The cross we presented last evening represents for us the common basis upon which we believe God calls us all -- across our differences, in spite of our differences, because of our differences -- God calls us simply to be in right relationship with one another".
"The first Maori person to complete an academic degree in theology from the University of Auckland, Dr. Jenny Plane Te Paa is Ahorangi or Dean of Te Rau Kahikatea, indigenous constituent of the College of St. John the Evangelist in Auckland, New Zealand".