Showing posts with label ecumenical and inter-religious relationships. Show all posts
Showing posts with label ecumenical and inter-religious relationships. Show all posts

Thursday, January 11, 2024

The Future Is Networks

January is a time for making predictions about the future, so here’s a prediction: The future is networks, not formal institutions.

This prediction requires some elaboration of what I mean by networks and formal institutions. The prediction should also be qualified somewhat: This is less a prediction of what is to come and more an observation of how human organization has already been changing, coupled with an assumption that such a shift will continue.

Networks

A network may be defined as a collection of separate individuals or organizations that come together for collaboration. A network is definitely a type of organization itself, in that it organizes people or other organizations. Networks are, though, defined by their relational nature – relationships are the basis of their organization. There is a large literature in several social science fields on network organizations, and this post does not even begin to scratch the surface of this literature, but this definition will do.

A network may also be a type of institution, in that it may involve “rules, beliefs, norms, and organizations that together generate a regularity of behavior,” though it lacks much formalization of these rules, beliefs, norms, and organizations. Instead, a network relies on relational ties to produce those qualities. Moreover, the focus of a network may not be so much on regularity of behavior as on responsiveness, that is, on coordinating behavior in response to particular conditions or events rather than coordinating behavior toward a pre-determined end.

As relational organization, networks involve (relatively) equal status among their constituent parts. They may be organized around common interests or a shared desired outcome. They may also be short- or long-term oriented. Networks, especially those organized around shared interests, are often open ended, with the purpose of the network evolving as its constituent relationships evolve. Thus, networks are a relatively flexible form of organization.

Networks usually serve as avenues of communication among their members and for exchanging or pooling resources around shared objectives. A network may carry out a project as an organization itself, but more often, networks serve to loosely coordinate the activities of their members through exchange of information. Thus, those members are the primary actors in carrying out any work, not the network.

Formal Institutions

A formal institution may be defined as an organization with formalized rules and structures for working towards a goal or goals. Such formalized rules and structures include aspects such as legal incorporation, by-laws, assigned roles and responsibilities within the organization, clearly defined leadership roles, organizational hierarchies, defined mission and vision, etc. Formal institutions as organizations are defined by their formalized nature.

Formal institutions tend to be goal oriented. They are very concerned with regularity of behavior and planning toward a particular end. They exist to direct the behavior of constituent parts and the use of labor and financial resources towards certain goals.

Formal institutions tend toward a long-term orientation. Their formality gives them a greater permanence, and some of a formal institution’s efforts are likely to be directed towards the continuation of the institution. Formal institutions can and do change, grow, and shift over time, but their focus is on regularity.

Contrasts

Both networks and formal institutions are solutions to the problem of collective action – how can humans act together for the sake of achieving goals beyond what any individual is capable of? Formal institutions and networks can be thought of as two ideal types of solutions to this problem with actual organizations falling somewhere in the middle. Moreover, networks are often composed of formal institutions as members. Again, there is a large literature available for those interested in the spectrum of organizational types.

Each of these solutions is better at some things and in some situations. Networks have advantages at information sharing and are more flexible. Formal institutions are better at standardization and central coordination.

Yet whatever the absolute advantages and disadvantages of each organizational form, there has been a significant shift in recent decades away from formal institutions towards networks. Formal institutions were one of the crowning achievements of the modern era of human history – the world coordinated through bureaucracy, in a non-pejorative sense. In the 21st century, however, the flow is in the other direction, towards the creation of more networks and the dismantling of some existing formal institutions.

Applications for Churches

This shift from formal institutions to networks has implications for many areas of life, the church among them. Three ways in which this shift will impact churches are in denominational structures, ecumenical organizations, and ministry collaborations.

Denominations are, at their most basic, an organization that brings together multiple congregations. Yet there are varying ways in which denominations can serve to organize congregations, and some are more similar to networks, while others more closely resemble formal organizations. Some of this depends on polity. (Baptists tend more towards networks; Methodists towards formal organizations.) But even within a denomination, shifts are possible. Thus, for United Methodists, a shift towards a more network understanding of denominational structures would mean structures that serve to equip and coordinate churches in their own work rather than structures that seek to represent churches through the work of the denomination.

A similar principle applies to ecumenical organizations. At one time, the National Council of Churches was a significant organizational force, carrying out major work itself, work that was supported by the member denominations because of the formal structures that tied them to the NCC. Nowadays, the NCC serves more as a forum for discussion among member denominations, who may sign off on statements released by the NCC, but who maintain more autonomy in deciding what of the NCC to go along with.

Such a shift applies to more local and regional forms of ministry collaboration as well. In the past, inter-congregational ministry efforts may have involved forming new formal organizations with carefully balanced representation from participating congregations and extensive binding agreements as to how the congregations would relate to one another and the new entity. Now, though, inter-congregational ministry is more likely to be ad-hoc and project-based, involve a sharing of information rather than entering an MOU, and/or involve creating an informal “coordinating committee” instead of founding a new 501(c)3 entity.

Again, these are not necessarily bad or good shifts; they’re just different. Walter W. Powell, in his 1990 article, “Neither Market Nor Hierarchy: Network Forms of Organization,” wrote that “the open-ended quality of networks is most useful when resources are variable and the environment uncertain.” In that way, the shift away from formal institutions towards networks is a reflection of other shifts going on in society. 

The point is not to try to resist this shift or to try to be the first to hop on the bandwagon. The point is to recognize the ways in which how we as humans collaborate and organize work are changing so that we may continue to do what Christians have always done: work together to make disciples and transform the world.

Thursday, July 6, 2023

News Roundup July 2023

Below is a run-down of significant (United) Methodist stories from the past month.

Bishop Bickerton Invites United Methodists to “Reclaim, Revive, and Renew”: Bishop Thomas Bickerton, chair of the Council of Bishops, issued a video inviting United Methodists to “reclaim, revive, and renew” their identity and mission as United Methodists: https://www.youtube.com/watch?v=jVXM7j_aL6c.

Global Ministries and GBHEM Call for "A Season for Renewal": Global Ministries and GBHEM issued a joint statement promising "to work together to support our worldwide connection" during "a season for renewal" in the church: https://www.gbhem.org/news/a-season-for-renewal-and-a-joint-commitment-to-our-worldwide-connection/.

Estonian Methodists Leave UMC: Methodist churches in Estonia have finalized a process for leaving The United Methodist Church to become their own autonomous Methodist denomination: https://www.umnews.org/en/news/estonian-churches-leave-united-methodist-fold.

United Women in Faith Selects New Leader: United Women in Faith announced Sally Vonner as their new General Secretary and CEO: https://uwfaith.org/press/2023/united-women-in-faith-board-elects-sally-vonner-general-secretary-ceo/. Meanwhile, UMNS profiled retired UWF leader Harriett Olson: https://www.umnews.org/en/news/from-girlhood-activist-to-denominational-leader.

Methodists Celebrate International Partnerships: Methodists in several countries reaffirmed international partnerships, including Methodists in the following places:

European Methodists Promote Sustainability: The Austria Annual Conference passed a resolution at their June meeting calling upon the Austrian government to advance the cause of environmental sustainability: https://www.emk.de/meldung/mut-machen-trotz-sorgen-angesichts-der-klimakrise, English translation: https://www-emk-de.translate.goog/meldung/mut-machen-trotz-sorgen-angesichts-der-klimakrise?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp. The Switzerland-France-North Africa Annual Conference voted to create a Creation Care group: https://emk-schweiz.ch/2023/06/16/arbeitsgruppe-fuer-umweltgerechtes-handeln-eingesetzt/, English translation: https://emk--schweiz-ch.translate.goog/2023/06/16/arbeitsgruppe-fuer-umweltgerechtes-handeln-eingesetzt/?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp.

2 Churches in Louisiana Become Solar-Powered Relief Centers: Two New-Orleans area churches have partnered with others to install solar electricity generation so that they can serve as community relief centers in the case of catastrophic loss of power: https://la-umc.org/newsdetail/new-orleans-umc-churches-to-serve-as-true-neighborhood-lighthouses-17041165.

Reports on IAMSCU Meeting: International Association of Methodist Schools, Colleges and Universities (IAMSCU) met in England in April. UMNS reported on that meeting: https://www.umnews.org/en/news/wesleys-vision-of-education-alive-and-well-today, and Adriana Murriello, newly elected president of the body, also offered reflections: https://www.umnews.org/en/news/knitting-bonds-of-love-and-hope-all-over-the-world.

Africa University Graduates Largest Class Yet: Africa University graduated over 950 students on June 10th, including the first deaf student with a theology degree in Ghana (https://aunews.africau.edu/?p=2807) and the first PhD graduates in Business, Peace, Leadership and Governance: https://aunews.africau.edu/?p=2787 and https://www.umnews.org/en/news/africa-university-graduates-its-largest-class.

Czech United Methodists Support Hospital in Ukraine: As part of their response to the war in Ukraine, Czech United Methodists have been supporting a volunteer surgical hospital in Western Ukraine: https://emk-schweiz.ch/2023/06/06/16-betten-der-heilung-und-der-hoffnung/, English translation: https://emk--schweiz-ch.translate.goog/2023/06/06/16-betten-der-heilung-und-der-hoffnung/?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp.

Swiss Methodist Retirement Center Wins Mediation Prize: Haus Tabea has won the 2023 Swiss Mediation Prize for its work with elder mediation: https://emk-schweiz.ch/2023/06/07/haus-tabea-in-horgen-erhaelt-mediationspreis/, English translation: https://emk--schweiz-ch.translate.goog/2023/06/07/haus-tabea-in-horgen-erhaelt-mediationspreis/?_x_tr_sl=de&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp.

Michigan United Methodists Welcome Refugees: The Michigan Annual Conference and the Immigration Law & Justice Network have shared stories of Michiganders welcoming refugees from Haiti (https://michiganumc.org/make-their-dreams-take-flight/) and Ukraine (https://iljnetwork.org/no-road-too-long/). In related news, applications for Global Ministries’ Mustard Seed Migration Grants are open until Oct. 1st: https://umcmission.org/impact-story/mustard-seed-migration-grants/.

Woman Leaves Sanctuary at UMC Church: After receiving a Stay of Removal, Maria Chavalan Sut has left sanctuary at Wesley Memorial UMC in Charlottesville, VA: https://www.umnews.org/en/news/woman-builds-new-life-after-3-years-in-sanctuary.

Bishop Dyck Chosen as WCC Committee Head: Bishop Sally Dyck, the ecumenical officer of the UMC, has been selected as co-moderator of the Permanent Committee on Consensus and Collaboration (PCCC) of the World Council of Churches: https://www.oikoumene.org/news/wcc-central-committee-appoints-youth-advisors-commissions-and-working-groups.

Hawxhurst Elected President of Churches Uniting in Christ: Rev. Jean Hawxhurst, Ecumenical Staff Officer for the UMC Council of Bishops, has been elected as president of the multidenominational ecumenical group Churches Uniting in Christ: https://www.unitedmethodistbishops.org/newsdetail/cob-staffer-rev-dr-hawxhurst-to-lead-churches-uniting-in-christ-17455827.

Avitia Legarda Mourned: Longtime Global Ministries staff person Rev. Edgar Avitia Legarda, known for his work with Latin America, was mourned after his sudden passing on June 27. Global Ministries statement: https://umcmission.org/news-statements/global-ministries-grieves-at-the-death-of-rev-edgar-avitia-legarda/, UMNews story: https://www.umnews.org/en/news/global-ministries-staffer-mourned-near-and-far.

Commission on General Conference Meets: The Commission on General Conference, which is responsible for planning that meeting, met to continue to make preparations for the 2024 General Conference: https://www.umnews.org/en/news/what-to-expect-at-the-next-general-conference. They referred a question about petitions submitted by those who are no longer United Methodist to its Rules Committee: https://www.umnews.org/en/news/tackling-a-petitions-conundrum.

Monday, December 12, 2022

Gustavo Vasquez: CIEMAL College of Bishops and Presidents Elects New Board of Directors

Today's post is by Rev. Gustavo Vasquez, Director of Hispanic/Latino Communications at United Methodist News. It originally appeared in a Spanish version on UMNews. It has been translated by David W. Scott and appears here by permission.

In very challenging times due to the effects caused by the COVID-19 pandemic, the College of Bishops and Presidents of CIEMAL (Consejo de Iglesias Evangelicas Metodistas de America Latina y el Caribe; the Council of Evangelical Methodist Churches in Latin America and the Caribbean) has elected its new Board of Directors for the 2022-2027 quinquennium.

The election process took place on November 26-27, 2022 virtually via Zoom, where bishops and presidents of the Methodist churches in the Latin American and Caribbean region met to deliberate and choose new officers.

According to an announcement from the group, it is the first time that the process happened virtually, as “this type of election has usually been done in person,” but after the COVID-19 pandemic affected normal air travel and health requirements for international travel, many of the meetings and events have happened online.

The result of the election process has led to a new Board of Directors composed of Bishop Lizzette Gabriel Montalvo, of the Methodist Church of Puerto Rico, who is the first woman elected as president of this collegial body; Bishop Bruno Roberto Pereira dos Santos, of the Methodist Church in Brazil, as vice president; and Dr. Evelyn Wibmer Murdoch, of the Methodist Church in Uruguay, as secretary.

Bishop Gabriel had been president of the entire CIEMAL body in the 2012-2017 quinquennium and vice president in the 2017-2022 quinquennium and now appears for the first time as president of its College of Bishops and Presidents. She was recently elected as the first woman to occupy the episcopacy of the Methodist Church of Puerto Rico.

Together with Bishop Gabriel will be Bishop Bruno Roberto Pereira dos Santos, who for his part was recently elected bishop of the 4th Episcopal Region of the Methodist Church in Brazil. Pereira dos Santos is also the secretary of the College of Bishops of the Brazilian church.

At the same time, Dr. Evelyn Wibmer Murdoch is a lay leader elected as president of the Methodist Church in Uruguay in June 2021 and now will be the new secretary of the College of Bishops and Presidents of CIEMAL.

For its part, the Board of Directors which has been in office since 2017 and ended its term in these last elections was made up of the bishops Juan de Dios Peña Gallegos of the Evangelical Methodist Church in El Salvador as president; Samuel Aguilar Cury of the Methodist Church of Peru as vice president; and Hideide Brito Torres of the 8th Episcopal Region of the Methodist Church in Brazil, who was the secretary of the board.

According to the announcement by CIEMAL, the College of Bishops and Presidents “is a body of CIEMAL whose purposes are pastoral accompaniment for the church in Latin America and the Caribbean and to be a prophetic voice in the face of the new challenges and new realities that confront the church and society in the region.”

Brief biographies of the members of the new Board of Directors of the College of Bishops and Presidents of CIEMAL are below:

Lizzette Gabriel Montalvo has been a pastor in the Methodist Church of Puerto Rico since July 1989. She has had outstanding leadership in the Emmaus Community of Puerto Rico since her participation in Walk #3 in Mexico (1989). She has actively participated in the opening of new communities in Texas, Florida, Georgia, and New Jersey.

She was certified as a Spiritual Director at the Academy of Spiritual Formation #22 held in San Antonio, Texas. She led three Academies in her country and was the first woman recognized as Chaplain of the National Guard of Puerto Rico (1994). Currently, she has participated as a volunteer on the Citizen Interaction Committee, Puerto Rico Command of Caguas.

She has been a member of the Alzheimer's Society of Puerto Rico since 2019 and serves as spiritual director for the Caguas chapter of the support group for Alzheimer's caregivers. She was the first spokesperson for the Faith Based Organizations Advisory Committee for the city of Caguas.

Bruno Roberto Pereira dos Santos is a bishop of the Methodist Church in Brazil assigned to the 4th Episcopal Region, which includes the states of Minas Gerais and Espírito Santo.

He is the current secretary of the College of Bishops of the Methodist Church in Brazil, with 20 years of pastoral ministry. In Rio de Janeiro, he was pastor in the capital and the rural areas of the state and was a district superintendent.

Bishop Pereira dos Santos has been married for 18 years and has three children. A member of the church since he was a child, he entered the theological school of the Brazilian Methodist church and received his first pastoral assignment at 21 years old.

Currently, he is studying for a postgraduate degree in theological pedagogy and was homiletics professor at the César Dacorso Filho Seminary for the training of new pastors.

Evelyn Wibmer Murdoch is a lay leader and current president of the Methodist Church in Uruguay.

She was born and raised in Montevideo, the capital of the country. Married, months away from her golden jubilee, mother of four children, and grandmother of five grandchildren, she comes from a Methodist family of several generations.

She has been a member of the church since she was a teenager, member of the committee of directors of Central Methodist Church, representative to national assemblies, vice president of the National Board of Life and Mission (JNVM) between 2012 and 2015, and president of JNVM from July 2021 to this date.

She is a medical doctor with postgraduate experience in internal medicine and nephrology and studies in health management and the management of dialysis centers. She developed her career at the Mutualista Evangelical Hospital, where she was General Manager from 2015 to 2019. She was representative of the mutual sector to the National Resources Fund from 2011 to 2015; co-founder of an acute dialysis center, two chronic dialysis centers, and a kidney transplant center; and president of the medical guild of Mutualista Evangelical Hospital in two separate periods.

Friday, September 30, 2022

Recommended Readings: Reflections from UMC attendees at WCC General Assembly

Over the past several weeks, this website has been sharing United Methodist coverage of the recent World Council of Churches General Assembly in Karlsruhe, Germany. As the final part of that coverage, here are links to interviews or reflections about that experience by four United Methodists who participated in the meeting as delegates:

First, Rev. Jean Hawxhurst, Ecumenical Staff Officer for the Council of Bishops, shared this summary of the meeting, including her reflections on it. Rev. Hawxhurst offers three reflections, including this one: "There is a shift happening in the WCC, and it will both help marginalized voices to be heard and reduce the visible leadership of The United Methodist Church. ... It is time for The UMC to humbly live into a place that continues our strong voice but also recognizes equity at the table is necessary for the healthy functioning of the WCC in this time."

Mr. Byrd Bonner, a lay United Methodist from Texas, shared these reflections in his local church's newsletter. Mr. Bonner was particularly struck by the conversation around Ukraine and other global crises, gender justice, and a speech from Dr. Azza Karam, a Muslim woman who addressed the WCC.

Klaus Ulrich Ruof of the German UMC interviewed Rev. Ann Jacobs from Washington, a UMC delegate who was subsequently elected to membership on the WCC's 150-seat Central Committee. In the interview (originally reported in German, Google translated here), Rev. Jacobs talks in particular about the role of youth at the General Assembly.

Finally, Sigmar Friedrich of the Swiss UMC interviewed Rev. Sarah Bach from Switzerland, who also served as a UMC delegate to the General Assembly. In that interview (originally in German, Google translated here), Rev. Bach speaks about the processes used by the WCC, youth voices at the General Assembly, and discussions about climate change.

Now that the WCC General Assembly is over, the question remains, as Rev. Bach points out, how will what happened there make its way back into the lives of churches in the UMC and throughout the world?

Friday, September 23, 2022

Recommended Reading: International Missionary Council Centenary Books

The International Missionary Council, predecessor to today's Commission on World Mission and Evangelism of the World Council of Churches (WCC), was founded in 1921 at Lake Mohonk, NY. 2021 thus marked the 100th anniversary of this organization, a milestone that led to a study process, a conference, and the production of two volumes on Christian mission, past and present. At the WCC General Assembly last week, organizers celebrated the publication of those two volumes, both of which are available as free PDFs in the links below.

A Hundred Years of Mission Cooperation: The Impact of the International Missionary Council 1921-2021, edited by Risto Jukko offers some framing remarks on the centenary and then mainly consists of reports from 13 regional centers around the world. The North American regional report was coordinated and written by Association of Methodist Professors of Mission member Dr. Dana L. Robert, and AMPM members Dr. Benjamin L. Hartley and Dr. David W. Scott contributed to the study process as well. While some regional reports are more historically focused, the North American report is focused on the current state of missional collaboration involving North American Christians today.

Together in the Mission of God: Jubilee Reflections on the International Missionary Council, also edited by Risto Jukko, contains a series of historical and theological reflections on the past, present, and future of ecumenical cooperation in mission. This book includes contributions by AMPM members Dr. Dana L. Robert, Dr. Arun W. Jones, and Dr. Luis Wesley de Souza.

Both volumes are recommended for those looking for in-depth analysis of the state of cooperative mission around the world today and insights into how the past century of international developments has influenced that state of mission.

Monday, September 19, 2022

Klaus Ulrich Ruof: Working for Just Peace

Today’s post is a translation of part of Klaus Ulrich Ruof’s article “Christi Liebe drängt zur Solidarität,” first published on the website of the Evangelisch-methodistische Kirke, the UMC in Germany. It appears here and on UM News by permission. The translation is by UM & Global’s David W. Scott.

On the last day of the eleventh General Assembly of the World Council of Churches (WCC), held from August 31st until September 8th in Karlsruhe, Germany, delegates adopted numerous documents on different subject areas, about which various committees had met in the days before. The documents had then been brought to plenary sessions for remarks and questions, which were incorporated into the final documents. Statements on peace stood out among those adopted.

Don’t think only about Ukraine!

Already at the beginning of the General Assembly, one of the points of contention was the participation of a delegation from the Russian Orthodox Church, which is after all the largest of the 352 member churches of the WCC. Before the General Assembly, many called for their exclusion. The hoped-for encounter of dialogue between the delegates of the Russian Orthodox Church and the Orthodox Church in the Ukraine, which broke away from it, did not come to pass in the days at Karlsruhe.

Behind the scenes of the event, the leaders of the WCC had contact with both delegations, which was almost “a sort of indirect dialogue,” explained interim WCC General Secretary Ioan Sauca at the final press conference. In critical political or ecclesiastical confrontations there is “a margin between diplomatic negotiations and silence,” explained Petra Bosse-Huber, the foreign-relations bishop of the Evangelical Church in Germany (EKD). For the conflict of these churches, the time in Karlsruhe was “kind of in-between.”

In the end, the statement adopted on this conflict, titled “War in Ukraine, Peace and Justice in the European Region,” denounced the “illegal and unjustifiable” Russian invasion of Ukraine and renewed the call for a ceasefire and the immediate removal of Russian troops. The statement strongly affirms and reiterates the position that “war is incompatible with God’s very nature.” The “love and accompaniment of the WCC global fellowship of churches” stands behind those affected. “We join in praying for all the victims of this tragic conflict, in Ukraine, in the region and throughout the world, that their suffering may cease and that they may be consoled and restored to lives of safety and dignity.”

At the start of the General Assembly, delegates from other parts of the world had reported that the Europe-centered consideration of the war between Russia and Ukraine distorts reality. It is understandable that a statement would be required, but there are still other regions and churches in this world that are affected by massive confrontations, genocide, and persecution. It is therefore only logical if the WCC also makes statements on these. As a result, there were further, shorter statements on ending the war and building peace on the Korean peninsula, consequences of the 2020 Nagorno-Karabakh war, the situation in West Papua, and Syriac-Aramaic genocide.

A compromise formula saves the statement on the situation in the Middle East

In the run-up to the Karlsruhe Assembly, allegations were repeatedly made that the WCC had taken a one-sided position for the Palestinians. The concrete reason for this was aspirations that the General Assembly would declare Israel an apartheid state. The feared scandal did not materialize.

The document adopted in the end formulated a hastily arranged compromise: “Recently, numerous international, Israeli and Palestinian human rights organizations and legal bodies have published studies and reports describing the policies and actions of Israel as amounting to ‘apartheid’ under international law.” Then it mentions that some churches and delegates strongly support the use of this term “as accurately describing the reality of the people in Palestine/Israel and the position under international law.” Others, on the other hand, hold it as “inappropriate, unhelpful and painful.”

During the discussion of the first draft of the document, the EKD foreign-relations bishop Petra Bosse-Huber warned in a passionate appeal “in all clarity” against speaking about Israel as an apartheid state. In a written statement, she explained that a deep connection with Israel was “a priceless and unearned gift” for the German church that was developed “out of the ground of unending German guilt, including the complicity of our own churches.” Against the background of “this double solidarity with Israel and Palestine, in the future, we will fight together with our siblings on both sides of the conflict for a lasting and just peace in the Middle East.”

Despite the adopted compromise formula, the final document also says that the Israeli settlements in the West Bank are an obstacle on the “path towards a just peace” in the region. The expansion of Israeli settlements “in the occupied territories” is “illegal under international law.” The expansion of settlements and the accompanying heightened Israeli military presence have increased the suffering of the Palestinian society, because their lands and possessions are further confiscated and attacks from the Israeli settlers have increased.

However, the document also says that the situation of the Palestinian population is further aggravated by “the grave failings of the Palestinian authorities, including reprisals against opposition leaders and the lack of legal and democratic accountability.”

The situation cannot ultimately be solved by violence, but rather only by peaceful means in accordance with international law. Therefore, the WCC Assembly affirmed “the rightful place of the State of Israel in the community of nations” and recognized “its legitimate security needs.” At the same time, “the right of the Palestinians for self-determination” was underlined. “We believe that it is only through an end to the occupation and a just, comprehensive and lasting peace settlement that the security of both Palestinians and Israelis can be assured.”

Friday, September 16, 2022

Klaus Ulrich Ruof: Christ’s Love Urges Solidarity

Today’s post is a translation of part of Klaus Ulrich Ruof’s article “Christi Liebe drängt zur Solidarität,” first published on the website of the Evangelisch-methodistische Kirke, the UMC in Germany. It appears here and on UM News by permission. The translation is by UM & Global’s David W. Scott.

The eleventh General Assembly of the World Council of Churches (WCC) is now history. At the ecumenical summit in Karlsruhe, Germany, around 3,000 participants from 120 countries met for nine days from August 31st until September 8th to discuss the future direction of ecumenism. The meeting ended with a church service.

The World Council of Churches is a community of 352 churches that together represent over 580 million Christians worldwide. The Roman Catholic Church is not a member but has observer status. This large, ecumenical, worldwide association is headquartered in Geneva and was founded August 23, 1948 in Amsterdam. The WCC General Assembly meets every eight years, according to WCC rules. Where the next General Assembly will take place had not been decided at the end of the Karlsruhe meeting.

Unity is anchored in Christ’s love

In a message at the end of the Karlsruhe meeting last Thursday, the delegates called for the “healing of our living planet.” “We will find a strength to act from a unity founded in Christ’s love,” read the message, which was titled, “A Call to Act Together.” The goal is to create and maintain peace. The message thus ties in with the texts of the General Assemblies of 1948 in Amsterdam and 1975 in Nairobi.

The text of the message warns of catastrophes that originate in an irresponsible and broken relationship with creation that has led to ecological injustice and the climate crisis. At this moment, in which the climate emergency is gathering speed, the suffering of penniless people crowded on the margins is increasing. Referring to the theme of the General Assembly, “Christ's love moves the world to reconciliation and unity,” the delegates emphasized that Christ’s love urges us to come to Christ in solidarity and “to respond and act for justice.”

WCC Central Committee organized; youth revolt

Fifteen persons from the Methodist church family belong to the 150-member Central Committee, including two from The United Methodist Church: Bishop Sally Dyck, the ecumenical officer of the international Council of Bishops of the UMC, and Ann Jacob, who serves as a pastor at Edmonds, Washington. The Central Committee is the highest governing body of the WCC in the time in between General Assemblies and meets every two years. It carries out the policies adopted by the General Assembly, supervises and directs the program work, and decides on the budget.

As the size and composition of the 150-person WCC Central Committee were being determined for the next eight years, the youth revolted. They put forward a statement signed by 38 youth General Assembly members, including 12 delegates and 9 advisors. As members of the generation affected by present and coming developments in climate and society, and in view of the worldwide number of young people, they clearly demanded more participation and voices in this WCC governing body.

Agnes Abuom, the chairperson of the Central Committee, explained that this was no longer possible in the short term with immediate effect for the current composition of the body. She promised, however, that this issue would be taken up in the coming consultations of the Central Committee and would be taken into account for the future. According to the WCC’s bylaws, changes can be made, at earliest, at the next General Assembly.

The policy committee of the WCC noted that youth must be fully included in all commissions, committees, advisory groups, and reference groups of the WCC. However, some member churches apparently hesitate to nominate youth people for the Central Committee and other committees.

Humility and willingness to serve, after the example of Jesus

The new General Secretary, already elected in June of this year, gave a speech to the members of the General Assembly at the end of the meeting. Jerry Pillay, who comes from South Africa where he was Dean of the Faculty of Theology and Religion at the University of Pretoria, is a member of the Union Presbyterian Church in southern Africa. The 57-year-old will take as General Secretary from Ioan Sauca on January 1, 2023. Sauca took over the vacant position in April 2020 on an interim basis, after the former General Secretary, Olav Fykse Tveit, was named head bishop of the Church of Norway.

Pillay stressed his vision that the WCC member churches and their partners work together to “proclaim the good news of salvation and life in Christ” to the world. In addition, the WCC must continue and do more to make the “voices of the marginalized and neglected” heard so that economic influence or the power and authority of individual churches is not decisive, but rather a culture of inclusion, diversity, and equal rights is created.

In organizations, the powerful usually take over command and control. In a biblical sense, the humility and self-understanding of Jesus to be a servant must be an example. That is why Pillay put forward a vision of a WCC “that not only creates safe space, but also room in which the marginalized have equal rights and in which the voices of the neglected are heard, respected, and valued by the community.”

Monday, September 12, 2022

Klaus Ulrich Ruof: “We are ambassadors of reconciliation”

Today’s post is a translation of Klaus Ulrich Ruof’s article “Wir sind Botschafter der Versöhnung,” first published on the website of the Evangelisch-methodistische Kirke, the UMC in Germany. It appears here and on UM News by permission. The translation is by UM & Global’s David W. Scott.

Methodist guests from all around the world visited the Karlsruhe UMC on Sunday, September 4. The weekend in the middle of the World Council of Churches (WCC) General Assembly is expressly intended for excursions and congregational encounters. The participants and contributors traveling from the whole world are thereby given the opportunity to get to know the respective life of the churches of the host city and host country.

For the United Methodist Church of the Redeemer, that Sunday was all about international Methodist encounters. Both the morning church service and an evening reception brought together Methodists from four continents, German churchgoers, and guests from other UMC congregations who came just for that day.

It’s about the world, not about one’s own mood

In connection with the theme of the ecumenical gathering (“Christ’s love moves the world to reconciliation and unity”), Ivan Abrams made “reconciliation” the centerpiece of his sermon. The General Secretary of the World Methodist Council and bishop of the Methodist Church in Southern Africa encouraged the churchgoers to undertake every effort to heal relationships by offering forgiveness and pardon. This is a biblical command, Abrahams stated clearly!

The South African theologian also referred to Karl Barth, who attributed a central importance to the topic of reconciliation in his extensive theological works. Reconciliation, according to Barth, is not negotiable, but rather stands as a command of the highest order. “We are ambassadors of reconciliation,” Abrahams summarized this command. Therefore, it is about more than just personal well-being. The goal of reconciliation is to renew and transform society and the world.

Being able to sing even amid hopelessness

Christians should not, however, passively wait for better times. Rather they must orient themselves with the almost humorous-sounding sentence that the US American writer and activist June Jordaan (1936-2002) formulated: “We are the ones we have been waiting for.” Abrahams stressed that again: “We are the ones to bring about change.”

Methodists have always been excellent at displaying this attitude, according to Abrahams. They have had an untamable spirit and could always strike up a song, even in the face of hopeless situations. “The future belongs to us; let us willingly serve it!” the General Secretary of the World Methodist Council challenged his Methodist siblings from around the world.

Two archenemies as examples of real-life reconciliation

At the evening reception, for which many of the international Methodist guests returned to the Church of the Redeemer, Harald Rückert took up the thoughts of the morning sermon. The UMC bishop responsible for the Germany Central Conference combined his greetings and a short report on the situation of church and Methodist work in Germany with the special geographic location of the city of Karlsruhe. Today, people give scarce any thought to the nearness of France, which lies across the Rhein not far from Karlsruhe. It is almost no longer perceptible that Germany and France once faced each other as enemies, even archenemies.

It is like a miracle that, in this originally hostile relationship, reconciliation happened after the second World War. This change can serve as an impressive example of what reconciliation can achieve. Rückert expressly connected that with the situation in which The United Methodist Church finds itself. The worldwide discussion within the church over questions of sexual ethics is tearing the church apart. Many cannot at all imagine that reconciliation with one another is still possible. The example of the region of Karlsruhe, where two deeply hostile nations once faced each other, can offer encouragement, according to Rückert. Today there is no longer even a visible border between the formerly hostile nations. The example underlines the biblical truth: “Reconciliation is possible!”

With these substantive messages, Methodist guests encountered one another morning and afternoon and made new contacts or deepened existing ones. The General Assembly of the WCC thus served as impetus for “worldwide Methodist ecumenism.”

Friday, August 26, 2022

Recommended Reading: German UMC Welcome to WCC

The World Council of Churches (of which The United Methodist Church is a member) begins its General Assembly next week in Karlsruhe, Germany. The General Assembly will bring together representatives from churches around the world under the theme "Christ's love moves the world to reconciliation and unity." Various United Methodists will be at the meeting in a variety of capacities, but the event will have special significance for the German branch of the UMC (the EmK - Evangelisch-methodistische Kirche - in German). In advance of the WCC General Assembly, EmK leaders, including Bishop Harald Rückert and retired Bishop Rosemarie Wenner have issues greetings to the local Karlsruhe EmK congregation (the Erlöserkirche - Church of the Redeemer) and through them to the WCC. The Erlöserkirche will have a role in helping to host WCC guests. For a summary of those remarks and additional details about EmK activities related to the General Assembly, see coverage by Klaus Ulrich Ruof (original in German; Google translation to English).

Friday, August 5, 2022

Recommended Reading: Methodist Church of Brazil discusses relations with UMC

There was a debate at the recently-held General Conference of the Methodist Church in Brazil about whether to continue the church's long-standing relationship with the UMC, amid concerns about differing theologies of sexuality. UMNews has published a story about the Brazilian General Conference in Portuguese, with a Google translation available here.

The Methodist Church in Brazil has its roots in the Methodist Episcopal Church, South, one of the forerunners of The United Methodist Church. Currently, the UMC invites non-voting delegates from the Methodist Church in Brazil to attend General Conference in recognition of the historic and fraternal ties between the two churches. The two denominations also collaboration on mission and other projects and are both members of the World Methodist Council.

The debate in the Methodist Church in Brazil's General Conference reflects that denomination's conservative stance on sexuality. As the UMNews article makes clear, the Brazilian General Conference also discussed pro-environmental and anti-racism measures, so the Brazilian church does not easily equate to any one theological or political position held in the United States.

Nevertheless, this debate is an indicator of the sort of ecumenical tensions that the UMC/GMC split is causing within world Methodism but beyond the UMC. Such debates, which also arose at the recent Methodist Church of Mexico General Conference, are presenting themselves because of strong GMC outreach beyond the UMC, outreach that often carries an anti-UMC message.

Bishop Jaoa Carlos Lopes and Prof. Paulo Roberto Garcia persuaded the Brazilian General Conference not to take any action regarding its relationship with the UMC until after the next UMC General Conference in 2024, arguing that the UMC has not changed its teachings on sexuality.

Wednesday, June 15, 2022

Daniel Bruno: An Anti-ecumenical Methodism?

Today’s post is by Rev. Daniel A. Bruno of The Argentine Methodist Church. It was originally written as a Facebook post for CMEW (El Centro Metodista de Estudios Wesleyanos – The Methodist Center for Wesleyan Studies of The Argentine Methodist Church, in English translation). It is translated by David W. Scott with assistance from Facebook Translate and republished here with permission.

"A phantom travels Latin America, the ghost of anti-Ecumenism." This paraphrase of that old manifesto may help synthesize the worrying situation which is traversing the evangelical world in Latin America and unfortunately a good part of Methodism too.

Large and historic Methodist churches on our continent are descending from a pioneering path of ecumenical leadership to lock themselves in an atmosphere of intolerant self-pleasure against the different.

No doubt, this phantom doesn't come alone. It is part of "a climate of the time," a conservative, intolerant wave that affects all walks of social, cultural, economic and of course also religious life of our region.

The strange thing for Methodism is that, having a rich history that points from its origins to a path of opening of eyes and of mind, today it intends to twist the obvious with conservative and orthodox stances with which Wesley would never agree.

We will shortly point out some of those characteristics of Wesleyan thought that made it different amidst an atmosphere of intolerance that persisted from the previous century and against which Wesley wanted to fight.

In a wide array of sermons and treaties, Wesley refers to “thinking and letting thinking,” applied to various aspects of Christian life. We’ll briefly stop on Sermon 39, “The Catholic Spirit,” which could well be translated as “The Ecumenical Spirit.”

Wesley takes as his base the text of 2 Kings 10:15 where Jehu meets Jehonadab son of Rekab and instead of reprimanding him for certain worship practices not shared by Jehu (see Jeremiah 35), he only asks him, “Is your heart as mine?” “Then give me your hand.”

Wesley also had his "climate of the time," but he managed to avoid it. The 17th century was the scene of fierce wars and bloodbaths for religious matters. Religious wars had divided and separated theologically and ecclesiastically a myriad of Christian expressions. In Wesley’s time, that remorse of the past had led to building great walls of containment both in doctrinal and ecclesiastical practices and regulations to keep churches and estranged groups separate and “conflict free” within the same church or between different denominations.

In this context, in 1750, Wesley published Sermon 39, after he and his preachers had experienced misunderstanding and persecution by the leaders of the Anglican Church. Wesley emphasized that persecution arose from lack of tolerance, and one of the reasons was the absence of freedom of thought in the Church. Wesley says:

“Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions, than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, ‘Is thy heart right, as my heart is with thy heart?’”

Wesley is clearly not making a call to single thought (orthodox), but neither, on the other extreme, to doctrinal laissez faire, laissez passer. The oneness he seeks is not at the level of doctrines or customs, where, he admits, everyone can hold that which he finds most true. The oneness he seeks is found on the human level of love and tolerance.

This attitude entails a double challenge, on the one hand, that holding one's own ideas demands a constant attitude of self-criticism, because “although every man necessarily believes that every particular opinion which he holds is true; yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not, seeing humanum est errare et nescire: "To be ignorant of many things, and to mistake in some, is the necessary condition of humanity." This, therefore, he is sensible, is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot, know.” And on the other hand, this attitude demands respect for the other, although they are considered mistaken. This would prevent what Wesley would call the “inquisition,” that sectarian and condemnatory attitude that was the origin of the bloodiest and most embarrassing passages in church history.

“We may, secondly, observe,” Wesley claims, “that here is no inquiry made concerning Jehonadab’s mode of worship; although it is highly probable there was, in this respect also, a very wide difference between them.... Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God.”

All of this invites us to think about the habits and attitudes that we, as individuals and as the church, adopt in the face of differences. We must recognize that, at the beginning of the twentieth century, almost all Latin American Methodisms did not have this sermon in mind at all when they made the controversy against Catholicism a battle for ideas, for membership, and territory.

Neither do certain Methodisms that abandon ecumenism and deny both “thinking”, in both free action and criticism of reason, and “letting think”, as an action of tolerance in the face of difference, have this sermon in mind today.

Without a doubt, Wesley's tremendous phrase: " God has given no right to any of the children of men thus to lord it over the conscience of his brethren," should be a guide to help revise our affirmations, our judgments and prejudices.

It's a call to the churches to return to preaching a gospel of grace that frees. It is also a call to people to defend their right to a free conscience, freedom of conscience that should not be feared as a threat to the church, but on the contrary, value it as a loving gift from God.

When the subjectivities of peoples are increasingly manipulated by powerful media corporations creating false realities, this Wesleyan assertion is good news to be preached and an inalienable human right to be defended.

In this sense, the "catholic spirit" is not exhausted in good relations with brothers and sisters in faith who think differently, but advances through territories of global ecumenical values, both in the religious field, as well as scientific, ethical, and politic fields.

In times of the resurgence of conservative fanaticism, yesterday and today, Wesley, in his Sermon 37 “The Nature of Enthusiasm” advises us not to act like the "enthusiasts" who are persecuting others:

“God did not call us to destroy other people's lives but to save them. Don’t you ever think of forcing others to get into the ways of God. Neither, others should be forced to think like you. ... “Think and let think.” Do not force anyone on matters of religion, nor forces to enter by means other than reason, truth and love.”

Monday, June 13, 2022

Daniel Bruno: ¿Un metodismo antiecuménico?

La publicación de hoy es del Rev. Daniel A. Bruno de la Iglesia Metodista Argentina. Originalmente fue escrito como una publicación de Facebook para CMEW (El Centro Metodista de Estudios Wesleyanos). Se vuelve a publicar aquí con permiso.

“Un fantasma recorre América latina, el fantasma del antiecumenismo”, esta paráfrasis de aquel viejo Manifiesto tal vez ayude a sintetizar la preocupante situación por la que está transitando el mundo evangélico en América Latina y lamentablemente buena parte del metodismo también.

Grandes iglesias metodistas históricas de nuestro continente están desandando un camino pionero de liderazgo ecuménico para encerrarse en una atmósfera de autoplacer intolerante a lo distinto.

Sin duda, este fantasma no viene solo. Es parte de “un clima de época”, una ola conservadora, intolerante que afecta todos los ámbitos de la vida social, cultural, económica y claro también religiosa de nuestra región.

Lo extraño para el metodismo es que, teniendo una rica historia que señala desde sus orígenes un camino de apertura de mirada y de mente, hoy se pretenda torcer lo evidente con posturas conservadoras y ortodoxas con las que Wesley jamás hubiese acordado.

Brevemente señalaremos algunas de esas características del pensamiento wesleyano que lo hizo distinto en medio de una atmósfera de intolerancia que perduraba del siglo anterior y contra la cual Wesley quería combatir.

En una amplia cantidad de sermones y tratados, Wesley se refiere al “pensar y dejar pensar”, aplicados a diversos aspectos de la vida cristiana. Nos detendremos brevemente en el sermón 39 “El espíritu católico”, el cual bien podría ser traducido como “El espíritu ecuménico”.

Wesley toma como base el texto de 2 Reyes 10, 15 donde Jehú se encuentra con Jonadab (recabita) y en lugar de reprocharle ciertas prácticas culticas no compartidas por Jehú (ver Jeremías 35), este solo le pregunta: “¿Es tu corazón como el mío?”, “Entonces, dame tu mano”.

Wesley también tuvo su “clima de época” pero supo evitarlo. El siglo 17 fue escenario de feroces guerras, y baños de sangre por asuntos religiosos, las guerras religiosas habían dividido y separado teológica y eclesialmente a un sinnúmero de expresiones cristianas. En la época de Wesley, aquella rémora del pasado había llevado a construir grandes murallas de contención tanto doctrinal como de prácticas y reglamentaciones eclesiales para mantener separadas y “sin conflicto” a las iglesias y a grupos distanciados dentro de una misma iglesia o entre denominaciones distintas.

En este contexto, en 1750, Wesley publicó el sermón 39, después de que él y sus predicadores habían experimentado la incomprensión y la persecución de los líderes de la Iglesia Anglicana. Wesley enfatizó que la persecución surgía de la falta de tolerancia, y una de las razones fue la ausencia de libertad de pensamiento en la Iglesia. Dice Wesley:

“Toda persona sabia por lo tanto permitirá a otros la misma libertad de pensamiento que desea que ellos le permitan; y no insistirá en que ellos abracen sus opiniones más que lo que admitirá que ellos insistan para que él abrace las de ellos. Tolera a quienes difieren de él, y solamente plantea a aquel con quien desea unirse en amor una sola pregunta: ‘¿Es recto tu corazón, como el mío es recto con el tuyo?’”

Es claro que Wesley no está haciendo un llamado al pensamiento único (ortodoxia), pero tampoco, en el otro extremo, a un laissez faire, laissez passer doctrinal. La unidad que busca no está en el nivel de las doctrinas o las costumbres, las cuales, admite, cada uno puede sostener la que le parece más verdadera. La unidad que busca se encuentra en el nivel humano, del amor y la tolerancia.

Esta actitud conlleva un desafío doble, por un lado, que sostener las ideas propias demanda una constante actitud de autocrítica, porque las ideas propias hay que sostenerlas “salvo que usando la razón descubras que están equivocadas”, y por otro lado el respeto por las del otro/otra, aunque se las considere equivocadas. Esto evitaría lo que Wesley llamará la “inquisición”, esa actitud sectaria y condenatoria que fue origen de los pasajes más sangrientos y vergonzantes en la historia de la iglesia.

“En segundo lugar, podemos observar”, afirma Wesley, “que no hay ninguna inquisición acerca del modo de adoración de Jonadab, aunque es muy probable que hubiera en este aspecto una amplia diferencia entre ellos….ninguna criatura posee poder alguno para constreñir a otro a andar según sus propias normas. Dios no ha otorgado derecho alguno a ninguno de los humanos a enseñorearse así de la conciencia de sus hermanos, sino que cada uno debe juzgar por sí mismo, pues cada uno de nosotros dará a Dios cuenta de sí.”

Todo esto nos invita a pensar sobre las formas y actitudes que, como personas y como iglesia, adoptamos frente a las diferencias. Debemos reconocer que, a principios de siglo XX, casi todos los metodismos latinoamericanos no tuvieron para nada presente este sermón cuando hicieron de la controversia contra el catolicismo una batalla por las ideas, por la feligresía y por el territorio.

Tampoco lo tienen presente hoy ciertos metodismos que abandonan el ecumenismo y reniegan tanto del pensar, en tanto acción libre y critica de la razón, como del dejar pensar, en tanto acción de tolerancia ante lo diferente.

Sin duda, la tremenda frase de Wesley: “Dios no ha otorgado derecho alguno a ninguno de los humanos a enseñorearse así de la conciencia de sus hermanos”, debería ser una guía que ayude a revisar nuestras afirmaciones, nuestros juicios y prejuicios.

Es un llamado a las iglesias para volver a predicar un evangelio de gracia que libera. Es también un llamado a los pueblos a defender su derecho a una conciencia libre, libertad de conciencia que no debe ser temida como amenaza por la iglesia, sino por el contrario, valorarla como un don amoroso de Dios.

Cuando las subjetividades de los pueblos se encuentran cada vez más manipuladas por poderosas empresas mediáticas creadoras de realidades falsas, esta afirmación wesleyana es buena noticia a ser predicada y un derecho humano inalienable a ser defendido.

En este sentido “el espíritu católico” no se agota en las buenas relaciones con hermanos/as en la fe que piensan distinto, sino que avanza por territorios de valores ecuménicos globales, tanto en el ámbito religioso, como también en el científico, ético y político.

Para los tiempos de resurgimiento de fanatismos conservadores, de ayer y de hoy Wesley en su tratado contra los entusiastas, aconseja que no actuemos como los “entusiastas” que andan persiguiendo a los demás.

Dios no nos llamó a destruir la vida de los demás sino a salvarla. “Nunca se te ocurra forzar a otros a entrar en los caminos de Dios.” Tampoco, se debe forzar a otros a pensar como tu. … “Piensa y deja pensar. No obligues a nadie sobre cuestiones de religión, ni los fuerces a entrar por medios que no sean la razón, la verdad y el amor”.

Monday, February 21, 2022

Jay Choi: Ecumenical Mission and Jubilee in the Philippines

Today’s post is by Rev. Jae Hyoung Choi. Rev. Choi is Missionary in Residence with the General Board of Global Ministries. It is part of an occasional series on mission and jubilee.

Looking from the conventional view of Christian mission, doing mission work in the Philippines is ambiguous. Does the view of mission as establishing the church through conversion by spreading the gospel make much sense in the Philippines? The archipelago accepted the first missionaries from Spain almost 500 years ago, and Protestant mission has been active for more than a century.

The slogan “believe in Jesus!” will put both evangelists and hearers in an awkward situation. The same with “church.” If “church” means a space for worship, almost every barangay has it. If the “church” means an order, the Philippine has a state of art order from the Vatican to the barrio. The recent growth of some Protestant denominations is overwhelming, especially that of Pentecostals.

Thus, this tension between the “Christianized Philippines” and the “Christianizing mission” demands an answer. As a missionary who served this land, I find the answer in ecumenical jubilee mission.

The most famous biblical foundation of mission is the Great Commission in Matthew 28:18-20. The verses, however, have suggested a rather aggressive expansion of the institutional church. According to Karl Barth’s exegesis, its meaning is rather closer to “filling the world with new ethical beings that are transformed in the gospel of Christ as the disciples were.” Its Old Testament parallel could be Genesis 1:28, “Be fruitful and increase in number; fill the earth and subdue it.”

Another problem is that most Christians have tended to take this verse as the sole foundation of mission. As a result, the other Great Commission has been overlooked and neglected. The other Great Commission is unity among Christians, found in John 17:11. Jesus willed his followers to be one.

Christian unity and mission are like two sides of one coin. We can never overemphasize the missional meaning of Christian unity. That is, mission is not only “going out to preach the gospel” but also “loving one another to be one in Christ.”

This pursuit of inner cohesion that may look somewhat passive becomes, in fact, a very active social kerygma toward the world. The apathy of the world is exposed through agape in the church; the violence of the world is disclosed by peacefulness in the church; the injustice of the world is indicted through equality in the church; and conflict and division in the world are questioned through the unity of the church. Thus, unity of the church pro-vides a profound and practical guideline for mission.

Sadly, church today seems to devote itself too much for centrifugal mission (going out, reaching out, and preaching to) while neglecting the centripetal aspect of mission (forming a model within so that others come and see). The balance between propagation and unity has been severely damaged.

Figuratively speaking, it is like children from a dysfunctional family yearning for recognition and acceptance outside their family. Or it is like troubled spouses wandering outside searching for immoral satisfaction. Looking for the solution from the outside while the problem is from within is a paradox. The more they roam outside, the worse their situation will be, and in the end, they will be the objects of censure from others.

Likewise, many churches are busy with various outreach programs while pretending their inner relations are normal. What about the universal church? Is it healthy enough as one body? If we understand how the early Christians wrestled to keep unity within the church, we will surely be ashamed of being called Christians today.

Throughout history, when disunity of the church reached an unbearable level, the church was no longer the subject of God’s mission. Instead, the church itself turned into the object of God’s mission, which meant severe judgment. How many innocent people had to suffer and shed their blood because of the disunity of the church! Therefore, mission should always include the church’s looking within through genuine metanoia (repentance) and kenosis (self-emptiness). Isn’t this the mandate for the universal church, to be one in Christ by the power of the Holy Spirit the essence of ecumenical movement?

By looking at mission from this ecumenical perspective, doing mission in the Philippines is never ambiguous. Christians from all traditions should be aware of this unity and strive for this unity with all their hearts and strength. All missionaries should be fertilizers for this unity. Churches, instead of revealing other churches’ weaknesses, should strengthen their own weaknesses by seeing others’ strengths until all of them may grow into maturity through Christ together. Then the churches will be the agents of love, justice, peace, forgiveness and reconciliation to the world.

Although unity is important, it is not the ultimate end of the church. The clue for unity should not be sought in “doctrine” or “belief” anymore; instead it should be found in the joint action of solving the most urgent and universal problem. I will talk more about the role of Jubilee in this sort of joint action in my next post.

Monday, February 7, 2022

Sung Il Lee: How Shall They Believe?

Today's post is by Rev. Dr. Sung Il Lee. Rev. Dr. Lee is a missionary of Global Ministries and Missionary Practitioner in Residence at Candler School of Theology.

What does Wesley’s understanding of religions, as I described in my last post, mean for our practice of mission and evangelism? Wesley is concerned that “there are many heathen nations in the world that have no intercourse either by trade or nay other means with Christians of any kind” (#63. §24). Wesley, quoting Romans 10:14: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” emphasizes how God miraculously sends his gospel message to the unevangelized in the form of a negative question:

Yea, but is not God able to send them? Cannot he raise them up, as it were, out of the stones? And can he ever want means of sending them? No: Were there no other means, he can “take them by his Spirit,” as he did Ezekiel. (Ezek. 3:12) or by his angel, as he did Philip, (Acts 8) and set them down wheresoever it pleaseth him. Yea, he can find out a thousand ways to foolish man unknown. And he surely will: For heaven and earth may pass away; but his word shall not pass away.” (#63. §24).

In relation to this, the unevangelized cannot be blamed for failing to accept Christ, since they have never heard of him. So, Wesley believes in an impartial God who “never, in any age or nation, ‘left himself’ quite ‘without a witness’ in the hearts of men; but while he gave them rain and fruitful seasons imparted some imperfect knowledge of the Giver. He is the true light that still, in some degree, enlighten every man that comes into the world” (#113. The Difference Between Walking by Sight and Walking by Faith. §9). Here Wesley carefully expresses the possibility of salvation for the unevangelized but leaves the possibility of salvation to their own Master, saying:

Nor do I conceive that any man living has a right to sentence all the heathen and Mahometan world to damnation. It is far better to leave them to him that made them, and who is “the Father of the spirits of all flesh;” who is the God of the Heathens as well as the Christians, and who hateth nothing that he hath made. (#125. On Living without God. §14).

In another sermon, Wesley said that “if there be no true love of our neighbor that springs from the love of God, … does it not follow that the whole heathen world is excluded from all possibility of salvation?” (#91. On Charity. VI. §3). On this basis, he argues:

I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, no man shall see the Lord; but I dare not add, or clear ideas. (#125. §15).

Chester Gillis evaluates that even though concern for salvation is unique to religion, to John Wesley, “ethics, moral discourse and behavior, and ritual are not exclusively the domain of religion.”[1]

In the light of Wesley’s views, when it comes to Christian witness in a pluralist world, I hold the view that if we put our trust in Christ, we can listen to others without fear of losing our faith. And we can share with them the new life that we ourselves have found.[2] The way Wesley witnessed to the skeptic in his days gives us an example of how to share our testimonies with people of other faiths today. Wesley urges us to avoid replying with rational arguments, because even if rational arguments were successful in convincing, they would nonetheless leave the skeptic imprisoned within the realm of previous experience. Instead, he told us to let “experience speak to experience.”[3]

Wesley invited the skeptic to attend the meeting of a local society and become a member of a class, which proved to be the best apologetic method, because it invited a skeptic to be open to a new community of experience. Runyon said that Wesley shared his daily experiences of God's presence in his life and appealed to the testimonies of members of society, which opened up the existence of a reality where rational arguments can be met in reality. “Testimony functioned as a temptation to believe. Experience speaks to experience, not in some arbitrary way but as a catalyst that may trigger a response in those willing to risk participating in the same reality.”[4] And when participation in spiritual reality happens, it is experienced as self-certification. “Reason can then function … to compare the new faith-relation with the understanding of other members of the community, with the wider tradition, and with the Scriptures. In this process faith will grow and be enriched and the range of experience expanded.”[5]

In conclusion, I like Wesley’s humble attitude toward other religions, and I love to see his evangelistic enthusiasm that nevertheless leaves the possibility of salvation in other religions in the hands of God, beyond the limits of evangelism and mission. I like to interpret his inclusivistic attitudes as the enthusiasm of an evangelist who has the heart of Christ, who wants all men to be saved and know the truth of God.

In writing these articles, what I paid most attention to was doing my best not to let my intentions or greed distort what Wesley intended. In the case of theologians who insist on dialogue with other religions, I have often experienced that their intentions or greed distort their understanding of someone else’s intentions.

After being a Georgia missionary, the young Wesley returned to England to become a missional leader who revitalized the nominal Church of England. It should be remembered that Wesley considered that, in any era, more harmful than any other religion was Christianity that had lost its moral character (holy tempers), that is, a nominal Christianity that was too institutionalized to give room for the Holy Spirit to work.


[1] Chester Gillis, Pluralism: A New Paradigm for Theology (Louvain: Peeters Press, 1993), 131.

[2] Paul G. Hiebert, Anthropological Insights for Missionaries (Grand Rapids, MI: Baker, 1985), 224.

[3] Theodore Runyon, The New Creation: John Wesley’s Theology Today (Nashville: Abingdon, 1998), 158.

[4] Ibid., 158

[5] Ibid., 158

Monday, January 31, 2022

Sung Il Lee: Wesley’s Attitude towards Other Religions

Today's post is by Rev. Dr. Sung Il Lee. Rev. Dr. Lee is a missionary of Global Ministries and Missionary Practitioner in Residence at Candler School of Theology.

In Wesley’s sermons, I found that his concept of “religion” was very different from the term we use today in missiological and theological circles. Philip R. Meadows confirmed that: “The idea of ‘true religion’ has specific content, informed by the Christian scriptures … So. Wesley asserts that as there is one God, so there is one religion and one happiness for all men. God never intended there should be any more; and it is not possible there should.”[1] Thompson correctly says that Wesley “combined the Catholic accent of ‘work’ and the Reformation emphasis of ‘faith alone’ into ‘faith working in love.’ Thus, Wesley transformed Christianity from the personal and philosophical exercise of a few into a practical and public witness of many for Jesus Christ.”[2] Wesley concluded “that true religion, in the very sense of it, is nothing short of holy tempers. Consequently, all other religion, whatever name it bears, whether pagan, Mahometan, Jewish, or Christian; and whether popish or Protestant, Lutheran, or Reformed, without these is lighter and vanity itself” (#91. On Charity. III. §12).

According to Randy Maddox, Wesley was not only acquainted with the comparative studies of the four major religions—Christianity, Judaism, Mohametanism, and paganism, but also tended to organize religions in these categories.[3] Wesley sorted faith into several categories: materialist faith, deist faith, the faith of a Jew, and that of a heathen or Mahometan. In relation to the faith of Jew and that of a heathen, he viewed them as the “faith of servant.” “There is no reason why you should be satisfied with the faith of a materialist, a heathen, or a deist; nor indeed with that of a servant” (#106 On Faith. I. §13). However, he said that “we cannot doubt that many of them, … still retain (notwithstanding many mistakes) that faith that worked by love” (#106 On Faith. II. §6).

Wesley had two different attitudes toward other religions: First, he judged religions in terms of morality. In relation to this, all religions, including Christianity, have inward experience and outward practice. Outward practices are supported by inward experiences of religions. “True Christianity cannot exist without both inward experience and outward practice of justice, mercy, and truth; and this alone is given in morality” (#125 On Living Without God. §14).

Thompson mentions that Wesley placed unchanged Christians and heathens on the same level. In other words, he gave equal level of standing between those who experience the holy regardless of their religion.[4] Wesley affirmed that this mystery of iniquity made these Christians little better than heathen nations, asking “have they more justice, mercy, or truth, than the inhabitants of China or Indostan?” (#61. §29) and that it was one of the “causes of the inefficacy of Christianity” (#116. Causes of the Inefficacy of Christianity). In terms of morality, he judged with careful observations that there is no superiority of Christianity over other religions, for he saw how Western Christianity was far from true Scriptural Christianity, in that “true Christianity cannot exist without both the inward experience and outward practice of justice, mercy, and truth; and this alone is given in morality” (#125. On Living Without God. §14).

Many of us do not want to compare in this way, but Wesley rooted out the sprout of pride from unchanged Christians. During Wesley's experience as a missionary in Georgia, he observed deeply how formal and nominal Christians’ low morality and atrocities toward Indians and black slaves were hindering the progress of the gospel. Wesley deplored the lower morality of many so-called Christians more so than that of people of other religions. Here we see how Wesley thinks importantly of Christian sanctification.

Second, Wesley viewed religions in terms of revelation. In the sermon entitled The Case of Reason Impartiality Considered, he argued that “the foundation of true religion stands upon the oracles of God. It built upon the prophets and apostles, Jesus Christ himself being the chief corner-stone” (#70 The Case of Reason Impartially Considered, I. §6). According to Wesley, other religion also has truth, and God works in other religion,[5] though Wesley could be critical of other religion’s understanding of truth as well. In Sermon #63 The General Spread of the Gospel, Wesley viewed Islam as “miserable delusion,” “a disgrace to human nature,” and “a plague to all that are under their iron yoke” (#63. §3). He also placed “the faith of a Jew above that of a heathen or Mohometan” (#63. §5), but he judged that “the veil is still upon their hearts when Moses and the Prophets are read” (#63. §6).

Still, Wesley does not argue for an absolute discontinuity between Christianity and other religions. Instead, he emphasizes the “imperfection of human knowledge” (#69. The Imperfection of Human Knowledge). “Although we are well apprised of this general truth that all things are governed by the providence of God, … how little do we comprehend of God’s providential dealings with them?” (#69. II. §3). In addition, the mystery of iniquity “still hardens their heart, and still blinds their eyes, lest at any time the light of the glorious gospel should break in upon them.” (#106. On Faith. I. §6). The gods of this world “make the heart of this people waxed gross, their ears dull of hearing and their eyes closed” (#106. I. §6). For this reason, creation, including religions, is groaning to perfection. Both the imperfection of human knowledge and the works of the gods of this world keep them under the veil upon their hearts in order not to know the mystery of Christ, even though prevenient grace is available to all equally through God’s creation.

Here I want to search an answer from Wesley for a question: “What do other religions make to stand upon the oracles of God, that is, the foundation of true religion?” He surely did not draw a clear demarcation between Christian and other religions but made it clear that “true religion is heart religion, a religion of love, which Wesley describes as scriptural Christianity or possessing a faith that worketh by love.”[6] Most importantly, he emphasizes the religion of the heart as the essentials of true religion. In “On Charity,” Wesley concludes “that true religion, in the very essence of it, is nothing short of holy tempers. Consequently, all other religion, whatever name it bears, whether Pagan, Mahometan, Jewish, or Christian; and whether Popish or Protestant, Lutheran or Reformed; without these, is lighter than vanity itself (#91. III. §12). In terms of emphasizing the religion of the heart, the religion of holiness, Wesley is open to interreligious dialogue.

Wesley puts no emphasis on institutional religion, but rather on the inner religion or the religion of the heart. In general, looking at Wesley's understanding of religion in its own way, perhaps Wesley viewed from the point of view of revelation that true religion is a religion that not only knows the miserable reality of humanity and provides a solution, but also helps to restore the image of God. Wesley seems to understand that a religion that does not know the reality of humanity and cannot offer a solution is a false religion “which does not imply the giving of the heart to God (#114. The Unity of the Divine Being. §15), and a religion that knows the reality of humanity but cannot provide an exact solution is called a pseudo-religion. “If it does not lead to the recovery of the soul, even if it is called Christianity, it is just a false religion and pseudo-religion.”[7]

In my next post, I will describe what Wesley’s understanding of religion means for our practice of mission and evangelism.


[1] Philip R. Meadows, “Candidates for Heaven: Wesleyan Resources for a Theology of Religions,” Wesleyan Theological Journal 35:1 (2000): 110.

[2] Nehemiah Thompson, “The Search for a Methodist Theology of Religious Pluralism.” In Ground for Understanding: Ecumenical Resources for Responses to Religious Pluralism, 93-106. Edited by S. Mark Heim (Grand Rapids, MI: Eerdmans, 1998), 95.

[3] Randy L. Maddox, “Wesley as Theological Mentor: The Question of Truth or Salvation through Other Religions” Wesleyan Theological Journal 27 (1992): 7–29.

[4] Thompson, 99.

[5] Thompson, 106.

[6] Meadows, 110.

[7] Dong-whan Kim, “Original Sin,” 8/1/2017. http://www.sermon66.com/news_view.html?s=index&no=214841&s_id=4386.

Monday, January 24, 2022

Sung Il Lee: Korean and Western Experiences of Religious Pluralism

Today's post is by Rev. Dr. Sung Il Lee. Rev. Dr. Lee is a missionary of Global Ministries and Missionary Practitioner in Residence at Candler School of Theology.

Most Koreans, including myself, are exposed to the gospel of Christianity for the first time in a religiously pluralistic world. Korean religious culture includes elements of Shamanism, Buddhism, Confucianism, and Christianity. In my last post, I examined the personal questions that this religious pluralism raises. In this post, I want to contrast the Korean context with the Christendom context in the West.

Becoming church members, Koreans come to think that Christianity, to which they belong, is one of many religions in Korea; that is, they have a relativistic view of religion. Evangelists did not regard Shamanism or Confucianism as religions, so they are eager to share the Gospel with people. However, Buddhist monks who were clearly regarded as Buddhists would pass without evangelism. However, through many miraculous experiences of meeting Jesus Christ personally, Korean Christians became exclusive and aggressive evangelists in the eyes of non-believers, but they acknowledge that Jesus is the only King of kings and Lord of lords and show zeal to evangelize to all people.

As such, the experience of Korean Christians started in the world of religious pluralism, and through hearing the Christian gospel and receiving Jesus as Savior and Lord, Christianity developed into a religious relativism that is one of many religions in Korea. Then, through a miraculous religious experience, they also made the same confession that Moses' father-in-law Jethro confessed after hearing Moses' testimony. "Now I know that the LORD is greater than all gods, and he has overcome those who behaved proudly toward Israel" (Exodus 18:11).

This confession of Korean Christians becomes an absolute confession of faith that only Jesus Christ is the God of all gods and the Lord of lords in the context of religious pluralism. Experiencing maturity through the experience of the Holy Spirit, it develops into what Wesley called “religion of the heart, faith that works by love” (Section 1 of the preface series § 6, #7 Path to Heaven I. §6). In the eyes of others, it appears to be a religiously exclusive attitude, but over time, while ethically considerate of other religions, those Korean Christians embrace people of other religions with love. In the end, we can see the heart of Christ, who endures all persecution and misunderstanding and leads us to the Lord with love, in the hearts of Korean Christians.

Western Christians' experience of religious pluralism is fundamentally different from Korean Christians. They traditionally lived in a Christian world (Christendom) and considered themselves true Christians. Perhaps in Wesley's eyes, they would have looked like “nominal Christians” (#63. The General Spread of the Gospel. §1) with a formal and outward religion, but the sad thing is that they think themselves true biblical Christians. The Western world has traditionally viewed evangelism as a domestic activity targeting non-believers and nominal church members and missions as targeting unbelievers in the non-Christian world. However, surprised by the vast scriptures of Eastern religions and their piety, Western Christians, starting with the missionaries who served on the mission field, gradually changed from the belief that Christianity is the only absolute religion to a religious relativist teaching and finally took over a pluralistic teaching, wherein they became accepting of the existence of other religions. By a relativistic teaching of religion, I mean one that is based on the premise that you should not impose your religion on me; and by pluralistic teachings, I mean those that assume that all religions represent only one path to salvation.

Although the Western world has now embraced a religious pluralism that has always characterized Korea, Koreans have not found Western views on pluralism helpful. Korean Christians are generally conservative. Out of thankfulness to the church in USA, which sent missionaries to Korea, Korean Christians have put more trust in American theologians than others. Yet, those Korean theologians who have accepted a religiously pluralistic theology developed in the United States have shaken the Korean Christian faith fundamentally. In this sense, the religious pluralism developed by Western theologians has been damaging to the churches in Korea. What is necessary is for Korean Christians to develop their own understandings of other religions and to be trained to have an ethical attitude toward peoples of other faiths so as not to demand social conflicts due to the lack of ethical attitudes that deserve respect in a religiously pluralistic Korean society.

In future posts, I will read Wesley’s sermon series from a Korean perspective on religious pluralism, examining how John Wesley understood religions, including Christianity, and their salvation.

Monday, January 17, 2022

Sung Il Lee: The Unspoken Questions of Religious Pluralism in Korea

Today's post is by Rev. Dr. Sung Il Lee. Rev. Dr. Lee is a missionary of Global Ministries and Missionary Practitioner in Residence at Candler School of Theology. It is the first of a four-part series.

In this series of posts, I will first share my wrestling with unspoken questions of Korean Christians in the religious and historical context of Korea. Next, I will contrast Korean and Western experiences of pluralism. Then after sharing Wesley's understanding of religion, I, as a Korean missiologist, will continue to examine how Wesley understood mission and testified to the gospel from a multicultural and religious background.

As in any Asian country “culture and religion or culture and ideology are intertwined,”[1] Korea has been a religiously pluralistic society that has seen a history of conflict between national spirituality and foreign religion or cultures. Korean religious culture was formed through the union of these elements, including Shamanism (BC 5th century), Buddhism (6-14th centuries), Confucianism (15-19th centuries), and Christianity (19-20th centuries). In other words, “there is no strong line of demarcation, and each of these religions has borrowed much from the others.”[2]

This means that Koreans, including myself, are living a religiously pluralistic society. Let me start with my personal experience of religious pluralism. I entered a seminary with my parents’ conviction that God has called me to be God’s servant. During my second year of seminary education, I was exposed to religious pluralism, which challenged the foundations of my faith. I almost lost sight of why I had come to seminary and became very discouraged. It was during this struggle that I encountered the One who called me by my name. He was Jesus. This spiritual encounter with Jesus led me to confess that Jesus was my Lord and Savior and to commit my life to Christ.

In a pluralistic world of religions, all Koreans, including myself, who encountered the gospel and became a Christian, have unspoken questions in their minds. These are questions that no one is willing to answer and are reluctant to ask: My father, who accepted Jesus on the day I was born, always held a memorial service on the anniversary of my great-grandparents and grandparents. I still remember his prayer, which he said while shedding tears after the sermon. It was a plea to “have mercy on our ancestors who would be in a place (hell) they did not want now because they could not have heard the gospel.” He was not ignorant of the parable of Lazarus and the rich man, but I knew that it was an earnest prayer that came out of the mouth of a child to an ancestor who did not believe in Jesus.

There are many heroic and altruistic people that Koreans respect. Among them, Admiral Yi Sun-sin (1545-1598), who saved my country by preventing Japanese invasion, and Sejong the Great (1397-1450), who created Hangeul (the Korean alphabet) to help poor people protect their rights. If you are preaching the gospel outside the church or preaching on “salvation through faith in Jesus” within the church, there is a question you are always asked. “You mean they went to hell because they didn’t believe in Jesus?” “I do not know. Only God knows. I'll find out more about it in the future.” If you answer honestly, you'll pass, but if you say, “They must have gone to hell because they didn't believe in Jesus,” the situation will get worse for a moment.

Before the missionaries came to Korea, I thought that there was no God but only idols and demons in Korea and God had tailgated the missionary who came to Korea. However, I was very surprised when I found out that Koreans were using the word “Hana-nim” for the only and one God before the Scottish missionary John Ross, who made a Korean translation of the New Testament in 1887, walked around the borders of Korea to spread the gospel, and before the American missionaries Allen (1884) and Appenzeller and Underwood (1885) set foot on Korean soil. Before the missionaries came, God already existed in Korea. That is why God is called “Jehovah Shammah” (Ezekiel 48:30-35).

In high school, I was once surprised to watch Hudson Taylor's documentary film preaching the gospel to the Chinese with the Chinese character Ui (義) for “righteousness or justification” that comes from the death of the lamb of God. Then, through C. H. Kang and Ethel R. Nelson’s The Discovery of Genesis: How the Truths of Genesis were Found Hidden in the Chinese Language (St. Louis: Concordia Publishing House, 1979) and other books,[3] I came to confirm the meaning of the gospel contained in the pictograms called Chinese characters through the Chinese characters created by Korean ancestors.[4] I became convinced that Korean people were not people who did not know God and the Gospel without a constant supply of God's revealed word.

During this time, a new spiritual change took place. While studying the history of Christian missions in Asia, I found much evidence that showed that the Apostle Thomas' visits to India, China, and even Korea and Japan is not a theory but a reality.[5] Among them, evidence was also confirmed that Hwang-ok Heo (32-189), an Indian princess who came to the kingdom of Gaya (42-542) after hearing the Apostle Thomas' visit to India and became the queen of King Kim Suro (42-199), testified to the gospel of Christianity in Korea. After a few centuries, there is no denying that Buddhism in Silla was influenced by Nestorian Christianity of the Tang Dynasty (618-907). After a brief intermission, the Christian gospel was heard again through the Mongol Empire and the Great Yuan (1271-1368). However, it disappeared from the stage of East Asian history again with the collapse of the Yuan dynasty.

I want to say that God was illuminating all Korean people through Christ, who came as the true light to our Korean ancestors in various ways (John 1:9). Despite this historical evidence, the questions and answers about the salvation of so-called “good people” who have not yet heard the gospel are like hot potatoes. Of course, were there good people in Adam's descendants? As our inner self testifies, it is true that we are all “a brood of evildoers” (Isa.1:4) who must hear the Gospel.


[1] Donald L. Stults, Developing an Asian Evangelical Theology (Manila: OMF Literature, 1989), 106.

[2] Roy E. Shearer, Wildfire: church growth in Korea (Grand Rapids, MI: Eerdmans, 1966), 31.

[3] Ethel R. Nelson & Richard E. Broadberry, Genesis and the Mystery Confucius Couldn't Solve (Concordia, 1994). Ethel R. Nelson, God's Promise to The Chinese (Read, 2014).

[4] Regarding the origin of Chinese characters, the Chinese academic community also acknowledges the historical fact that Chinese characters were not made by the Han Chinese ancestors, but by the Korean ancestors Dongi people (東夷族). Dongi is a term used by Chinese people to refer to Koreans.

[5] Jeong Hak-bong, The Story of Apostle Thomas (Dongseonambuk, 2009). Lee Yong-bong, The Apostle Thomas and the Asian Church (Visionsa, 2017). Dongwook Yeom, Silla and Gaya-the New Kingdom of Israel. (Shinil Choolphansa, 2017).