Part 12 of __
Forming the ecumenical mind on the dilemmas of the use of force
11. It is necessary to distinguish prevention from intervention. From the church and ecumenical perspectives, if intervention occurs, it is because prevention has failed. The responsibility to protect is first and foremost about protecting civilians and preventing them from any harmful human rights crisis. The international community's responsibility is basically a non-military preventive action through such measures as the deployment of humanitarian relief personnel and special envoys, through capacity building and the enhancement of sustainable local infrastructure, and the imposition of economic sanctions and embargoes on arms, etc. The international community has a duty to join the pursuit of human security before situations in troubled states degenerate to catastrophic proportions. This is the duty of protection through prevention of assaults on the safety, rights, and wellbeing of people in their homes and communities and on the wellbeing of the environment in which they live.
12. In calling on the international community to come to the aid of vulnerable people in extraordinary suffering and peril, the fellowship of churches is not prepared to say that it is never appropriate or never necessary to resort to the use of force for the protection of the vulnerable. This refusal in principle to preclude the use of force is not based on a naive belief that force can be relied on to solve intractable problems. Rather, it is based on the certain knowledge that the objective must be the welfare of people, especially those in situations of extreme vulnerability and who are utterly abandoned to the whims and prerogatives of their tormentors. It is a tragic reality that civilians, especially women and children, are the primary victims in situations of extreme insecurity and war.
13. The resort to force is first and foremost the result of the failure to prevent what could have been prevented with appropriate foresight and actions, but having failed, and having acknowledged such failure, the world needs to do what it can to limit the burden and peril that is experienced by people as a consequence. This force can be legitimised only to stop the use of armed force in order to reinstate civil means, strictly respecting the proportionality of means. It needs to be controlled by international law in accordance to the UN Charter and can only be taken into consideration by those who themselves follow international law strictly. This is an imperative condition. The breach of law cannot be accepted even when this, at times, seems to lead - under military aspects - to a disadvantage or to hamper the efficiency of the intervention in the short term. Just as individuals and communities in stable and affluent societies are able in emergencies to call on armed police to come to their aid when they experience unusual or extraordinary threats of violence, churches recognise that people in much more perilous circumstances should have the right to call for and have access to protection.
14. Churches may acknowledge that the resort to force for protection purposes in some circumstances will be an option that cannot guarantee success but that must be tried because the world has failed to find, and continues to be at a loss to find, any other means of coming to the aid of those in desperate situations. It should be noted that some within the churches refuse the use of force in all circumstances. Their form of responsibility is to persist in preventative engagement and, whatever the cost - as a last resort - to risk non-violent intervention during the use of force. Either of these approaches may fail too, but they both need to be respected as expressions of Christian responsibility.
The limits of the use of force
15. The churches do not, however, believe in the exercise of lethal force to bring in a new order of peace and safety. By limiting the resort to force quite specifically to immediate protection objectives, the churches insist that the kinds of long-term solutions that are required - that is, the restoration of societies to conditions in which people are for the most part physically safe, in which basic economic, social, and health needs are met, where fundamental rights and freedoms are respected, where the instruments of violence are controlled, and which the dignity and worth of all people are affirmed - cannot be delivered by force. Indeed, the limiting of legitimate force to protection operations is the recognition that the distresses of deeply troubled societies cannot be quickly alleviated by either military means or diplomacy; and that in the long and painstakingly slow process of rebuilding the conditions for sustainable peace, those that are most vulnerable are entitled to protection from at least the most egregious of threats.
16. The use of force for humanitarian purposes can never be an attempt to find military solutions to social and political problems, to militarily engineer new social and political realities. Rather, it is intended to mitigate imminent threats and to alleviate immediate suffering while long-term solutions are sought by other means. The use of force for humanitarian purposes must therefore be carried out in the context of a broad spectrum of economic, social, political, and diplomatic efforts to address the direct and long-term conditions that underlie the crisis. In the long run, international police forces should be educated and trained for this particular task, bound to international law. Interventions should be accompanied by separate humanitarian relief efforts and should include the resources and will to stay with the people in peril until essential order and public safety are restored and there is a demonstrated local capacity to continue to build conditions of durable peace.
17. The force that is to be deployed and used for humanitarian purposes must also be distinguished from military war-fighting methods and objectives. The military operation is not a war to defeat a state but an operation to protect populations in peril from being harassed, persecuted or killed. It is more related to just policing - though not necessarily in the level of force required - in the sense that the armed forces are not employed in order to "win" a conflict or defeat a regime. They are there only to protect people in peril and to maintain some level of public safety while other authorities and institutions pursue solutions to underlying problems.
18. It is the case, therefore, that there may be circumstances in which affected churches actively call for protective intervention for humanitarian purposes. These calls will always aim at the international community and pre-suppose a discerning and decision-making process in compliance with the international community, strictly bound to international law. These are likely to be reluctant calls, because churches, like other institutions and individuals, will always know that the current situation of peril could have been, and should have been, avoided. The churches in such circumstances should find it appropriate to recognise their own collective culpability in failing to prevent the crises that have put people in such peril.
Proposals
That the 9th Assembly of the WCC, meeting in Porto Alegre, Brazil February 14-23, 2006:
a) Adopts the statement on the Responsibility to Protect and expresses thanks to all member churches and individuals involved in the study and consultation process on "The Responsibility to Protect: Ethical and Theological Reflection" and asks the Central Committee to consider further developing guidelines for the member churches, based on the principles in this report.
b) Fosters prevention as the key tool and concern of the churches, in relation to the Responsibility to Protect. Because churches and other faith communities and their leadership are rooted in the daily spiritual and physical realities of people, they have both a special responsibility and opportunity to participate in the development of national and multilateral protection and war prevention systems. Churches and other faith communities have a particular responsibility to contribute to the early detection of conditions of insecurity. Prevention is the only reliable means of protection, and early detection of a deteriorating security situation requires the constant attention of those who work most closely with, and have the trust of, affected populations.
c) Joins with other Christians around the world in repenting for our collective failure to live justly, to promote justice, and to refuse to participate in injustice. Such a stance in the world is empowered by acknowledging that the Lordship of Christ is higher than any other loyalty and by the work of the Holy Spirit. Critical solidarity with the victims of violence and advocacy against all the oppressive forces must also inform our theological endeavours towards being a more faithful church. The church's ministry with, and accompaniment of, people in need of protection is grounded in a holistic sojourning with humanity throughout all of life, in good times and in bad.
d) Reaffirms the churches' ministry of reconciliation and healing as an important role in advancing national and political dialogue to unity and trust. A unifying vision of a state is one in which all parts of the population feel they have a stake in the future of the country. Churches should make a particular point of emphasising the understanding of sovereignty as responsibility. Under the sovereignty of God we understand it to be the duty of humanity to care for one another and all of creation. The sovereignty exercised by human institutions rests on the exercise of the Responsibility to Protect one another and all of creation.
e) Calls upon the international community and the individual national governments to strengthen their capability in preventive strategies, and violence-reducing intervention skills together with institutions of the civil society, to contribute to and develop further the international law, based on human rights, and to support the development of policing strategies that can address gross human rights violations.
f) Urges the United Nations Security Council, in situations where prevention has failed and where national governments cannot or will not provide the protection to which people are entitled, to take timely and effective action, in cooperation with regional organisations as appropriate, to protect civilians in extreme peril and foster emergency responses designed to restore sustainable safety and well-being.
g) Further calls upon the international community and individual national governments to invest much greater resources and training for non-violent intervention and accompaniment of vulnerable peoples.
h) Asks the Central Committee to consider a study process engaging all member churches and ecumenical organisations in order to develop an extensive ecumenical declaration on peace - dealing with topics such as just peace, the Responsibility to Protect, the role and the legal status of non-state combatants, the conflict of values (for example: territorial integrity and human life), - to be adopted at the conclusion of the Decade to Overcome Violence in 2010.
Statement on Terrorism, Counter-terrorism and Human Rights
1. "The violence of terrorism - in all its many forms - is abhorrent to all who believe human life is a gift of God and therefore infinitely precious. Every attempt to intimidate others by inflicting indiscriminate death and injury upon them is to be universally condemned. The answer to terrorism, however, cannot be to respond in kind, for this can lead to more violence and more terror. Instead, a concerted effort of all nations is needed to remove any possible justification for such acts."
2. This message, included in the letter of the General Secretary of the WCC to the Secretary General of the United Nations on October 1, 2001 is reaffirmed by the 9th Assembly of the WCC.
3. In recent times, acts of terror and some aspects of the so-called "war on terror" have introduced new dimensions of violence. In addition, fundamental international laws and norms, including long-established standards of human rights, have come under threat.
4. Terrorists base their actions in absolutist claims. Religion is sometimes used as a pretext for the use of violence, divinely sanctioned. Assembled as representatives from churches in all corners of the world, we state unequivocally that terror, as indiscriminate acts of violence against unarmed civilians for political or religious aims, can never be justified legally, theologically or ethically.
5. The WCC' 9th Assembly supports the stated goal of the Decade to Overcome Violence to "relinquish any theological justification for violence and to affirm a new spirituality of reconciliation and active non-violence".
6. Acts of terror are criminal acts, and should be addressed by the use of the instruments of the rule of law, both nationally and internationally. These instruments should be strengthened. The internationally accepted norms and standards of human rights and humanitarian law are the result of common efforts and are specifically meant to deal with situations of crisis and threats to individuals and societies. There is a danger that these instruments will be eroded in the response to terror. It is of critical importance to resist this erosion of rights and liberties. The "war on terror" has redefined war and relativised international law and human rights norms and standards. A military response to terror may become indiscriminately destructive and cause fear in affected populations. It may provide legitimacy to a violent approach rather than the criminal justice approach which is appropriate in dealing with cases of terror. The international community should co-operate in addressing terrorism, especially by strengthening the International Criminal Court to respond to acts of terror. Terror can only be overcome by the international community that upholds respect for the dignity of human beings and the rule of law.
7. Churches and all other faith communities are called to respond to the reality of living in a world terrorised by fear. At such a time it is appropriate to point to the rich resources in religion which can guide us to peace and reconciliation. These resources should be utilised when religious communities and religious leaders come together to speak out against all acts of terror and any attempt to legitimise it. They should also take action against any attempt at meeting terror with military means and disrespect for human rights and the rule of law. Religious communities and leaders should be in the forefront of the struggle for a society which is ruled by law and respect for human dignity. Churches have a pivotal role in framing the issues within a culture of dialogue.
Proposals
The Ninth Assembly of the WCC, meeting in Porto Alegre, Brazil, February 14-26, 2006:
a) Adopts the Statement on Terrorism, Counter-Terrorism and Human Rights.
b) Affirms the role of the churches to seek peace and pursue it. Violence against unarmed and innocent civilians for political aims by states and non-state actors can never be justified legally, theologically or ethically.
c) Urges that terrorist acts and threats as well as organisational support for terror are considered as matters of criminal justice. Measures to counter terrorism must be demilitarised and the concept of "war on terror" must be firmly and resolutely challenged by the churches.
d) Appreciates the theological work done by the churches on the concept of security and calls for its further development.
e) Expresses the need to accompany and support the churches as they respond prophetically and creatively in a pastoral and prophetic mission to assist those that are caught up in fear.
f) Encourages interfaith initiatives to mobilise alternate responses to terrorism that do not rely on violence. They should reject all attempts to justify acts of terror as response to political and social problems and play an active role in the prevention of conflicts by serving as an early warning system and by building a culture of peace for life.
g) Affirms that all acts to counter terrorism actions by the state must remain within the framework of the international rule of law ensuring respect for human rights and humanitarian law. Legislation to counter terrorism shall not result in humiliation and violation of the human rights and dignity of ordinary citizens. It is necessary for the states and the international community to go beyond policing and military cooperation and embrace cooperation in order to address root causes of terrorism.
Minute on Mutual Respect, Responsibility and Dialogue with People of other Faiths
1. The international community must work together to nurture global respect for diversity, culture and religion. Religious communities and leaders have a special responsibility to promote tolerance and address ignorance about others. Representatives of 348 Churches from 120 countries, gathered in Porto Alegre, Brazil, at the 9th Assembly of the WCC, reaffirm their commitment to respectful dialogue and cooperation between people of different faiths. Through dialogue we learn about the faith of the other and better understand the underlying pain and frustration. We see ourselves through the eyes of the other. We can also better perceive the role of religion in national and international politics.
2. In a world where we recognise a growing interaction between religion and politics, many conflicts and tensions carry the imprint of religion. The WCC has always encouraged interfaith dialogue both on the global and the local level. We urge member churches and national councils of churches to create platforms for such dialogues. Dialogue should be accompanied by cooperation where faith communities together can address the rest of civil society and governments on issues of common concern, and particularly when religion, holy places, minority rights and human rights are threatened.
3. Faced with the publication of the cartoons of the Prophet Mohammed, starting in Denmark in September last year, it is crucial to strengthen dialogue and cooperation between Christians and Muslims. The publications have caused world-wide controversies. Further publication and the violent reactions to them increase the tension. We deplore the publications of the cartoons and the violent reactions to them.
4. Freedom of speech is indeed a fundamental human right which needs to be guaranteed and protected. It works at best when it holds structures of power accountable and confronts misuse of power. By the publication of the cartoons, freedom of speech has been used to cause pain by ridiculing peoples' religion, values and dignity. Doing so, the foundation of this right is being devalued. We remind ourselves of what St. Peter wrote: "As servants of God, live as free people, yet do not use your freedom as a pretext for evil - honour everyone" (1.Pet.2; 16-17). Misuse of the right to freedom of speech should be met with non-violent means like critique and expressions of firm disagreement.
5. We recognise that there are more than just religious aspects to the present tensions. Failure to find a just and peaceful solution to the Arab-Israeli conflict, difficulties to accept outcomes of free elections, together with the war on Iraq and the war in Afghanistan add frustration to historical experiences marked by crusades and colonialism. In large parts of the world people feel politically and economically excluded, and they often feel that dominant powers and cultures apply double standards in dealing with issues which are important to them. In many countries in the rich and dominant parts of the world, integration policies have failed to welcome new minorities. Instead, they meet racism, stereotyping, xenophobia, and a lack of respect for their religion.
6. The real tension in our world is not between religions and beliefs, but between aggressive, intolerant and manipulative secular and religious ideologies. Such ideologies are used to legitimise the use of violence, the exclusion of minorities and political domination. The main victims of the controversies are religious minorities, living in a context of different majority culture. Nevertheless, we recognise a growing respect and tolerance in all cultures. Many are learning that it is possible to be different, even to disagree and yet remain in calm dialogue and work together for the common good.
7. The recent crisis points to the need for secular states and societies to better understand and respect the role and significance of religion in a multicultural and globalised world, in particular as an essential dimension in human identity. This can help religion and people of faith to be instruments for bridging divisions between cultures and nations and to contribute to solving underlying problems.
Proposals
That the 9th Assembly of the WCC, meeting in Porto Alegre, Brazil, 14-23 February 2006:
a) Adopts the minute on Mutual Respect, Responsibility and Dialogue with People of other Faiths.
b) Asks member churches and ecumenical partners all over the world to join in an expression of solidarity with those who experience attack on their religious symbols and feelings, and defend the integrity of their faith with non-violent means are defending the integrity of their faith.
c) Recommends all member churches, National and Regional Councils of Churches to contribute to the creation of platforms for dialogue with people of other faiths, and to address immediate as well as underlying social, economic and political reasons for division.
d) Urges member churches and ecumenical partners in contexts where religion interacts with politics in a way which causes division, to deepen dialogue with leaders of other faiths, seek common approaches and develop common codes of conduct.
e) Calls on member churches and ecumenical partners all over the world to continue to address racism, stereotyping and xenophobia in their respective societies and together with people of other faiths nurture a culture of respect and tolerance.
f) Reaffirms our commitment to the right to freedom of speech, at the same time as member churches are called to contribute to a needed reflection on how to uphold the need for ethical behaviour and good judgement in using this right.
***
New central committee and presidium
New Central Committee members (as adopted)
World Council of Churches
9th Assembly
14 to 23 February 2006
Porto Alegre, Brazil
ADOPTED Document No. NC 04.1
List of the New Central Committee Members
Reg = Region M = Male / F = Female O = Ordained / L = Lay Yth = Youth Ind = Indigenous Dis = Person with disabilities *Church not meeting the criterion of size
Reg Title First Name Last Name Church Church family M/F O/L Yth Ind Dis REG-Family REG-Gender REG-Lay REG-Yth REG-Indig M/F-O/L Yth-M/F Ind-M/F
Africa
AF Rev. James Lagos Alexander Africa Inland Church Sudan Free M O AFFree AFM AFO AF AF MO M M
AF Dr Agnes Abuom Anglican Church of Kenya Anglican F L AFAnglican AFF AFL AF AF FL F F
AF Pasteur Sombepouire Lazare Kinda Association of Evangelical Reformed Churches of Burkina Faso* Reformed M O AFReformed AFM AFO AF AF MO M M
AF Rev. Micheline Kamba Kasongo Church of Christ in Congo - Presbyterian Community of Kinshasa Reformed F O D AFReformed AFF AFO AF AF FO F F
AF Mme Suzette Vaolimanga Razanadrakoto Church of Jesus Christ in Madagascar United and Uniting F L AFUnited and Uniting AFF AFL AF AF FL F F
AF Pasteur Simon Zeyi Ndingambote Church of Jesus Christ on Earth by his Special Envoy Simon Kimbangu African Instituted M O AFAfrican Instituted AFM AFO AF AF MO M M
AF Rt Rev. Dr Josiah Atkins Idowu-Fearon Church of Nigeria (Anglican Communion) Anglican M O AFAnglican AFM AFO AF AF MO M M
AF Ms Iyabo Oyekola Church of the Lord (Aladura) Worldwide African Instituted F L Y AFAfrican Instituted AFF AFL AFY AF FL FY F
AF Very Rev. Nangula E. Kathindi Church of the Province of Southern Africa Anglican F O AFAnglican AFF AFO AF AF FO F F
AF Mr Onesimus Asiimwe Church of the Province of Uganda Anglican M L AFAnglican AFM AFL AF AF ML M M
AF Mrs Sophia Ophilia Adjeibea Adinyira Church of the Province of West Africa Anglican F L 1 AFAnglican AFF AFL AF AF FL F F
AF Rev. Iteffa Gobena Molte Ethiopian Evangelical Church Mekane Yesus Lutheran M O 1 AFLutheran AFM AFO AF AF MO M M
AF Bishop Dr Owdenburg Moses Mdegella Evangelical Lutheran Church in Tanzania Lutheran M O AFLutheran AFM AFO AF AF MO M M
AF Pasteur António Pedro Malungo Evangelical Reformed Church of Angola Reformed M O AFReformed AFM AFO AF AF MO M M
AF Most Rev. Dr Robert Aboagye-Mensah Methodist Church Ghana Methodist M O AFMethodist AFM AFO AF AF MO M M
AF Mr Itayi Ndudzo Methodist Church in Zimbabwe Methodist M L Y AFMethodist AFM AFL AFY AF ML MY M
AF Bishop Ivan Manuel Abrahams Methodist Church of Southern Africa Methodist M O AFMethodist AFM AFO AF AF MO M M
AF Rev. Dr Festus Ambe Asana Presbyterian Church in Cameroon Reformed M O AFReformed AFM AFO AF AF MO M M
AF Rev. Dr Elisée Musemakweli Presbyterian Church in Rwanda Reformed M O 1 AFReformed AFM AFO AF AF MO M M
AF Mrs Helen Ubon Usung Presbyterian Church of Nigeria Reformed F L AFReformed AFF AFL AF AF FL F F
AF Rt Rev. Bernard Ntahoturi Province of the Anglican Church of Burundi Anglican M O 1 AFAnglican AFM AFO AF AF MO M M
AF Mrs Pati Kyafa Reformed Church of Christ in Nigeria Reformed F L AFReformed AFF AFL AF AF FL F F
AF Pastor Jane Mutoro Religious Society of Friends: Friends United Meeting Free F O Y AFFree AFF AFO AFY AF FO FY F
AF Ms Bridget Naulapwa United Church of Zambia United and Uniting F L Y AFUnited and Uniting AFF AFL AFY AF FL FY F
AF Rev. Dr Moiseraele Prince Dibeela United Congregational Church of Southern Africa United and Uniting M O AFUnited and Uniting AFM AFO AF AF MO M M
AF Mme Akissi Jeannette Aneyé United Methodist Church of Ivory Coast Methodist F L 1 AFMethodist AFF AFL AF AF FL F F
Asia
AS Mrs Hera Rere Clarke Anglican Church in Aotearoa, New Zealand and Polynesia Anglican F L I ASAnglican ASF ASL AS ASI FL F FI
AS Ms Alison Jane Preston Anglican Church of Australia Anglican F L Y ASAnglican ASF ASL ASY AS FL FY F
AS Rev. Renta Nishihara Anglican Communion in Japan Anglican M O ASAnglican ASM ASO AS AS MO M M
AS Rev. Ying Gao China Christian Council Post-denominational F O 1 ASPost-denominational ASF ASO AS AS FO F F
AS Mrs Meilin Chen China Christian Council Post-denominational F L ASPost-denominational ASF ASL AS AS FL F F
AS Rev. Dr Andreas Yewangoe Christian Church of Sumba (GKS) Reformed M O ASReformed ASM ASO AS AS MO M M
AS Ms Peggy Adeline Mekel Christian Evangelical Church in Minahasa (GMIM) Reformed F L Y ASReformed ASF ASL ASY AS FL FY F
AS Rev. Dr Sint Kimhachandra Church of Christ in Thailand United and Uniting M O ASUnited and Uniting ASM ASO AS AS MO M M
AS Mrs Prabhjot Prim Rose Masih Church of North India United and Uniting F L ASUnited and Uniting ASF ASL AS AS FL F F
AS Bishop Samuel Robert Azariah Church of Pakistan United and Uniting M O 1 ASUnited and Uniting ASM ASO AS AS MO M M
AS Rt Rev. Dr Govada Dyvasirvadam Church of South India United and Uniting M O 1 ASUnited and Uniting ASM ASO AS AS MO M M
AS Dr Minda Peranginangin Karo Batak Protestant Church (GBKP) Reformed F O ASReformed ASF ASO AS AS FO F F
AS Ms Hae-Sun Jung Korean Methodist Church Methodist F L ASMethodist ASF ASL AS AS FL F F
AS Bishop Isaac Mar Philoxenos Mar Thoma Syrian Church of Malabar Mar Thoma M O ASMar Thoma ASM ASO AS AS MO M M
AS Bishop Taranath S. Sagar Methodist Church in India Methodist M O ASMethodist ASM ASO AS AS MO M M
AS Mr Anthony Row Methodist Church in Malaysia Methodist M L ASMethodist ASM ASL AS AS ML M M
AS Rev. W.P. Ebenezer Joseph Methodist Church Sri Lanka Methodist M O ASMethodist ASM ASO AS AS MO M M
AS Dr Anna May Chan Myanmar Baptist Convention Baptist F L 1 ASBaptist ASF ASL AS AS FL F F
AS Mrs Carmencita Karagdag Philippine Independent Church Independent F L 1 ASIndependent ASF ASL AS AS FL F F
AS Mrs Ming-Min Lin Cheng Presbyterian Church in Taiwan Reformed F L ASReformed ASF ASL AS AS FL F F
AS Prof. Dr Seong-Won Park Presbyterian Church of Korea Reformed M O ASReformed ASM ASO AS AS MO M M
AS Rev. I Made Priana Protestant Christian Church in Bali (GKPB)* Reformed M O ASReformed ASM ASO AS AS MO M M
AS Rev. Dr Margaretha M. Hendriks-Ririmasse Protestant Church in the Moluccas (GPM) Reformed F O ASReformed ASF ASO AS AS FO F F
AS Mrs Jenny Rio Rita Girsang Simalungun Protestant Christian Church (GKPS) Lutheran F L ASLutheran ASF ASL AS AS FL F F
AS Ms Sanchita Kisku United Evangelical Lutheran Church in India Lutheran F L Y I ASLutheran ASF ASL ASY ASI FL FY FI
AS Rev. Gregor Henderson Uniting Church in Australia United and Uniting M O 1 ASUnited and Uniting ASM ASO AS AS MO M M
Caribbean
CA Miss Nerissa Celestine Church in the Province of the West Indies Anglican F L Y CAAnglican CAF CAL CAY CA FL FY F
CA Rev. Glenna Spencer Methodist Church in the Caribbean and the Americas Methodist F O CAMethodist CAF CAO CA CA FO F F
CA Rev. Dr Paul Gardner Moravian Church in Jamaica Free M O CAFree CAM CAO CA CA MO M M
Europe
EU Dr David Robin Goodbourn Baptist Union of Great Britain Baptist M L EUBaptist EUM EUL EU EU ML M M
EU Rev. Kathy Jones Church in Wales Anglican F O EUAnglican EUF EUO EU EU FO F F
EU Rt Rev. Thomas Frederick Butler Church of England Anglican M O 1 EUAnglican EUM EUO EU EU MO M M
EU Rev. Ingrid Vad Nilsen Church of Norway Lutheran F O EULutheran EUF EUO EU EU FO F F
EU Mr Graham Gerald McGeoch Church of Scotland Reformed M L Y EUReformed EUM EUL EUY EU ML MY M
EU Ms Inger Aasa-Marklund Church of Sweden Lutheran F L I 1 EULutheran EUF EUL EU EUI FL F FI
EU Ms Kristyna Mlynkova Czechoslovak Hussite Church Reformed F L Y EUReformed EUF EUL EUY EU FL FY F
EU Bischof Dr Martin Hermann Hein Evangelical Church in Germany United and Uniting M O 1 EUUnited and Uniting EUM EUO EU EU MO M M
EU Bischof Dr Rolf Koppe Evangelical Church in Germany Lutheran M O 1 EULutheran EUM EUO EU EU MO M M
EU Pfarrerin Heike Bosien Evangelical Church in Germany Lutheran F O 1 EULutheran EUF EUO EU EU FO F F
EU Rev. Frank Schürer-Behrmann Evangelical Church in Germany United and Uniting M O EUUnited and Uniting EUM EUO EU EU MO M M
EU Frau Christina Biere Evangelical Church in Germany United and Uniting F L Y EUUnited and Uniting EUF EUL EUY EU FL FY F
EU Dean Anders Gadegaard Evangelical Lutheran Church in Denmark Lutheran M O 1 EULutheran EUM EUO EU EU MO M M
EU Bishop Sofie Bodil Louise Lisbeth Petersen Evangelical Lutheran Church in Denmark Lutheran F O I EULutheran EUF EUO EU EUI FO F FI
EU Bishop Simoo Peura Evangelical Lutheran Church of Finland Lutheran M O EULutheran EUM EUO EU EU MO M M
EU Mr Aaro Paavo Samuli Rytkönen Evangelical Lutheran Church of Finland Lutheran M L Y EULutheran EUM EUL EUY EU ML MY M
EU Madame Marie-Christine Michau Evangelical Lutheran Church of France Lutheran F L EULutheran EUF EUL EU EU FL F F
EU Ms Anita Jakobsone Evangelical Lutheran Church of Latvia Lutheran F L EULutheran EUF EUL EU EU FL F F
EU Rev. Prof. Dr Christoph Stückelberger Federation of Swiss Protestant Churches Reformed M O EUReformed EUM EUO EU EU MO M M
EU Bishop Peter Gáncs Lutheran Church in Hungary Lutheran M O EULutheran EUM EUO EU EU MO M M
EU Rev. Dr Fernando Enns Mennonite Church in Germany Free M O 1 EUFree EUM EUO EU EU MO M M
EU Rev. Dr Heather Morris Methodist Church in Ireland Methodist F O EUMethodist EUF EUO EU EU FO F F
EU Rev. Sofia Ann Camerin Mission Covenant Church of Sweden Reformed F O EUReformed EUF EUO EU EU FO F F
EU Archbishop Joris Vercammen Old-Catholic Church of the Netherlands Old-Catholic M O EUOld-Catholic EUM EUO EU EU MO M M
EU Rev. Wies Houweling Protestant Church in the Netherlands United and Uniting F O 1 EUUnited and Uniting EUF EUO EU EU FO F F
EU Obispo Carlos Lopez-Lozano Spanish Reformed Episcopal Church* Anglican M O EUAnglican EUM EUO EU EU MO M M
EU Rev. Jill Margaret Thornton United Reformed Church United and Uniting F O 1 EUUnited and Uniting EUF EUO EU EU FO F F
Latin America
LA Pastor Hector Osvaldo Petrecca Christian Biblical Church* Pentecostal M O LAPentecostal LAM LAO LA LA MO M M
LA Rev. Dr Walter Altmann Evangelical Church of the Lutheran Confession in Brazil Lutheran M O LALutheran LAM LAO LA LA MO M M
LA Pastor Carlos Duarte Evangelical Church of the River Plate Lutheran M O LALutheran LAM LAO LA LA MO M M
LA Obispo Carlos Poma Apaza Evangelical Methodist Church in Bolivia* Methodist M O I LAMethodist LAM LAO LA LAI MO M MI
LA Dra Magali Nascimento Cunha Methodist Church in Brazil Methodist F L LAMethodist LAF LAL LA LA FL F F
Middle East
ME Rev. Dr Safwat Nagieb Ghobrial El Baiady Evangelican Presbyterian Church Egypt Synod of the Nile Reformed M O MEReformed MEM MEO ME ME MO M M
North America
NA Bishop McKinley Young African Methodist Episcopal Church Methodist M O 1 NAMethodist NAM NAO NA NA MO M M
NA Rev. Rothangliani Chhangte American Baptist Churches in the USA Baptist F O NABaptist NAF NAO NA NA FO F F
NA Rev.Canon John Alfred Steele Anglican Church of Canada Anglican M O NAAnglican NAM NAO NA NA MO M M
NA Rev. Dr Sharon Watkins Christian Church (Disciples of Christ) in the United States Disciples F O NADisciples NAF NAO NA NA FO F F
NA Dr Evelyn Parker Christian Methodist Episcopal Church Methodist F L NAMethodist NAF NAL NA NA FL F F
NA Ms Sarah Harte Episcopal Church in the USA Anglican F L Y NAAnglican NAF NAL NAY NA FL FY F
NA Ms Kathryn Lohre Evangelical Lutheran Church in America Lutheran F L Y NALutheran NAF NAL NAY NA FL FY F
NA Mr Charles Peña Evangelical Lutheran Church in America Lutheran M L NALutheran NAM NAL NA NA ML M M
NA Rev. Robina Winbush Presbyterian Church (USA) Reformed F O NAReformed NAF NAO NA NA FO F F
NA Rev. Judy Angleberger Presbyterian Church (USA) Reformed F O NAReformed NAF NAO NA NA FO F F
NA Rev. William Ingram Presbyterian Church in Canada Reformed M O NAReformed NAM NAO NA NA MO M M
NA Rev. Dr Tyrone Pitts Progressive National Baptist Convention, Inc. Baptist M O 1 NABaptist NAM NAO NA NA MO M M
NA Rev. Gretchen Schoon-Tanis Reformed Church in America Reformed F O Y NAReformed NAF NAO NAY NA FO FY F
NA Ms Carmen Rae Lansdowne United Church of Canada United and Uniting F L Y I NAUnited and Uniting NAF NAL NAY NAI FL FY FI
NA Rev. John Thomas United Church of Christ United and Uniting M O NAUnited and Uniting NAM NAO NA NA MO M M
NA Bishop Sally Dyck United Methodist Church Methodist F O NAMethodist NAF NAO NA NA FO F F
NA Rev. Dr Larry Pickens United Methodist Church Methodist M O NAMethodist NAM NAO NA NA MO M M
NA Ms Motoe Yamada United Methodist Church Methodist F L Y NAMethodist NAF NAL NAY NA FL FY F
NA Ms Lois McCullough Dauway United Methodist Church Methodist F L 1 NAMethodist NAF NAL NA NA FL F F
Pacific
PA Rev. Tofinga Vaevalu Falani Congregational Christian Church of Tuvalu Reformed M O PAReformed PAM PAO PA PA MO M M
PA Pasteur Hnoija Jean Wete Evangelical Church in New Caledonia and the Loyalty Isles Reformed M O PAReformed PAM PAO PA PA MO M M
PA Ms Terauango Beneteri Kiribati Protestant Church Reformed F L Y PAReformed PAF PAL PAY PA FL FY F
PA Miss Geraldine Varea Methodist Church in Fiji and Rotuma Methodist F L Y PAMethodist PAF PAL PAY PA FL FY F
PA Rev. Sanele Faasua Lavatai Methodist Church of Samoa Methodist M O PAMethodist PAM PAO PA PA MO M M
Orthodox Eastern
ME H.G. Bishop Dr Vasilios Karayiannis of Trimithus Church of Cyprus Orthodox Eastern M O 1 MEOrthodox Eastern MEM MEO ME ME MO M M
EU Bishop Ioannis of Thermopylae Church of Greece Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
EU Prof. Georgios Martzelos Church of Greece Orthodox Eastern M L EUOrthodox Eastern EUM EUL EU EU ML M M
EU Archimandrite Dr Job Getcha Ecumenical Patriarchate Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
EU Mag. Emanuela Larentzakis Ecumenical Patriarchate Orthodox Eastern F L EUOrthodox Eastern EUF EUL EU EU FL F F
EU Metropolitan Prof. Dr Gennadios of Sassima Ecumenical Patriarchate Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Ms Anna Teodoridis Ecumenical Patriarchate Orthodox Eastern F L Y EUOrthodox Eastern EUF EUL EUY EU FL FY F
AF H.E. Archbishop Makarios of Kenya and Irinoupolis Greek Orthodox Patriarchate of Alexandria and All Africa Orthodox Eastern M O 1 AFOrthodox Eastern AFM AFO AF AF MO M M
LA Metropolitan Damascinos Mansour Greek Orthodox Patriarchate of Antioch and All the East Orthodox Eastern M O LAOrthodox Eastern LAM LAO LA LA MO M M
ME Rev. Fr George Dimas Greek Orthodox Patriarchate of Antioch and All the East Orthodox Eastern M O MEOrthodox Eastern MEM MEO ME ME MO M M
NA Ms Anne Glynn-Mackoul Greek Orthodox Patriarchate of Antioch and All the East Orthodox Eastern F L 1 NAOrthodox Eastern NAF NAL NA NA FL F F
ME Dr Audeh Quawas Greek Orthodox Patriarchate of Jerusalem Orthodox Eastern M L 1 MEOrthodox Eastern MEM MEL ME ME ML M M
ME Archbishop Aristarchos Peristeris Greek Orthodox Patriarchate of Jerusalem Orthodox Eastern M O MEOrthodox Eastern MEM MEO ME ME MO M M
EU Mr Jorgo Papadhopuli Orthodox Autocephalous Church of Albania Orthodox Eastern M L EUOrthodox Eastern EUM EUL EU EU ML M M
NA Very Rev. Leonid Kishkovsky Orthodox Church in America Orthodox Eastern M O 1 NAOrthodox Eastern NAM NAO NA NA MO M M
EU Rev. Fr Heikki (Tuomas) Huttunen Orthodox Church of Finland Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
EU Ms Outi Vasko Orthodox Church of Finland Orthodox Eastern F L Y EUOrthodox Eastern EUF EUL EUY EU FL FY F
EU Ms Iveta Starcová Orthodox Church of the Czech Lands and Slovakia Orthodox Eastern F L Y 1 EUOrthodox Eastern EUF EUL EUY EU FL FY F
EU Rev. Pawel Wlodzimierz Stefanowski Polish Autocephalous Orthodox Church in Poland Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Archbishop Nifon of Targoviste Romanian Orthodox Church Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Rev. Dr Michael Tita Romanian Orthodox Church Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
EU Bishop Dr Hilarion Alfeev Russian Orthodox Church Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Archpriest Vsevolod Chaplin Russian Orthodox Church Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Father Igor Vyzhanov Russian Orthodox Church Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
EU Mrs Margarita Nelyubova Russian Orthodox Church Orthodox Eastern F L 1 EUOrthodox Eastern EUF EUL EU EU FL F F
EU Father Mikhail Goundiaev Russian Orthodox Church Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Archpriest Vladan Perisic Serbian Orthodox Church Orthodox Eastern M O 1 EUOrthodox Eastern EUM EUO EU EU MO M M
EU Rev. Hieromonk Irinej Dobrijevic Serbian Orthodox Church Orthodox Eastern M O EUOrthodox Eastern EUM EUO EU EU MO M M
Orthodox Oriental
ME Bishop Nareg Alemezian Armenian Apostolic Church (Holy See of Cilicia) Orthodox Oriental M O MEOrthodox Oriental MEM MEO ME ME MO M M
ME Dr Nora Bayrakdarian-Kabakian Armenian Apostolic Church (Holy See of Cilicia) Orthodox Oriental F L MEOrthodox Oriental MEF MEL ME ME FL F F
EU Mrs Paula Devejian Armenian Apostolic Church (Holy See of Etchmiadzin) Orthodox Oriental F L EUOrthodox Oriental EUF EUL EU EU FL F F
NA Bishop Vicken Aykazian Armenian Apostolic Church (Holy See of Etchmiadzin) Orthodox Oriental M O NAOrthodox Oriental NAM NAO NA NA MO M M
ME H.E. Metropolitan Bishoy Coptic Orthodox Church Orthodox Oriental M O MEOrthodox Oriental MEM MEO ME ME MO M M
ME H.G. Bishop Youannes Coptic Orthodox Church Orthodox Oriental M O 1 MEOrthodox Oriental MEM MEO ME ME MO M M
AF Dr Nigussu Legesse Ethiopian Orthodox Tewahedo Church Orthodox Oriental M L AFOrthodox Oriental AFM AFL AF AF ML M M
AF H.G. Abune Zecharias Ethiopian Orthodox Tewahedo Church Orthodox Oriental M O AFOrthodox Oriental AFM AFO AF AF MO M M
AS Rev. Dr Kondothra M. George Malankara Orthodox Syrian Church Orthodox Oriental M O 1 ASOrthodox Oriental ASM ASO AS AS MO M M
ME H.E. Metropolitan Mor Eustathius Matta Roham Syrian Orthodox Patriarchate of Antioch and All the East Orthodox Oriental M O MEOrthodox Oriental MEM MEO ME ME MO M M
***
Nominees for Central Committee
[MISSING]
***
Nominees for President of the WCC (as adopted)
23 February 2006
Africa
Rev. Prof. Dr Simon Dossou, Methodist Church in Benin
Dr Dossou is an Old Testament scholar who did his theological studies in Porto Novo (Benin), Yaoundé (Cameroon) and Lausanne (Switzerland). He has been theological professor in the Yaoundé Faculty of Theology and in the Theological Institute of Porto Novo. Dr Dossou is currently President of the Methodist Church in Benin and Chairperson of the Fellowship of Christian Councils and Churches in West Africa (FECCIWA). He is the author of many books and theological articles.
Asia
Rev. Dr Soritua Nababan, Protestant Christian Batak Church (HKBP)
Dr Nababan's international ecumenical involvement began with membership in the WCC's Youth Committee in 1961, followed by service as Youth Secretary for the Christian Conference of Asia 1963-1967 and as President 1990-1995. He has been involved at various levels of ecumenical work through the Communion of Churches in Indonesia (General Secretary, 1967-1984; General Chairman, 1984-1987); the World Council of Churches (Vice-Chairman and then Moderator of the Commission on World Mission and Evangelism, 1968-1985; member and then Vice-Moderator of Central Committee, 1983-1998); and the Lutheran World Federation (Vice-President, 1970-1977 and 1984-1991). He has provided leadership to his own church, the largest Protestant church in Indonesia, serving as Ephorus (bishop) from 1987 to 1998.
Caribbean / Latin America
Rev. Dr Ofelia Ortega, Presbyterian-Reformed Church in Cuba
Dr Ortega was the first Presbyterian woman to be ordained in Cuba. She worked at the WCC from 1985 to 1996, first as professor at the Ecumenical Institute, Bossey, and from 1988 as executive secretary for Latin America and the Caribbean in the Programme on Theological Education. She then returned to Cuba to serve as the rector of the Evangelical Theological Seminary (SET) in Matanzas for eight years, leading it to a multi-faceted ministry of social service and community involvement. Beyond her responsibilities with the seminary, she served as volunteer in the rural areas of Cuba during the national literacy campaign, as well as offering her gifts to the Ministry of Public Health
Europe
Dr Mary Tanner, Church of England
Dr Tanner has contributed to the ecumenical movement in a variety of ways throughout the years. She has been a member of the WCC Faith and Order Commission since 1974, serving as moderator from 1991 to 1998. She has also been a member of the Special Commission on Orthodox Participation in the WCC since its inception in 1991. Dr Tanner has been involved in various ecumenical conversations on behalf of her church, including the Anglican-Roman conversation. From 1982 to 1998 she was active within the Church of England body which ultimately became the Council for Christian Unity, serving as its General Secretary from 1991 to 1998.
North America
Rev. Dr Bernice Powell Jackson, United Church of Christ
Dr Powell Jackson has served for the past 18 months as President of the WCC for North America, completing an un-expired term. She served on the national staff of the UCC for nearly twenty years, most recently as one of the five officers of the church and as head of Justice and Witness Ministries. During the 1980s, she was director of the Bishop Tutu Scholarship Fund in the US, where she worked closely with the Archbishop. She has worked for more than three decades on civil rights, human rights and justice issues, and is a much-sought-after preacher. She is currently working on a book on God, religion and politics.
Pacific
Mr John Taroanui Doom, Maòhi Protestant Church
Mr Doom became a deacon of his church in 1962, and served as its General Secretary from 1971 to 1988. He was a member of the Executive Committee of the Pacific Conference of Churches 1966-1989, and Principal of the Hermon Theological School, Tahiti, 1972-1977. He was a member of central committee 1976-1983 and of the Churches' Commission on International Affairs 1983-1989. In 1989 he became the WCC's Executive Secretary for the Pacific, a post which he held until 2000. He is currently national co-ordinator of the Association of the Former Nuclear Site Workers of Moruroa (Moruroa e Tatou).
Eastern Orthodox
Archbishop Dr Anastasios of Tirana and All Albania, Orthodox Autocephalous Church of Albania
His Beatitude Archbishop Anastatios is professor emeritus of the National University of Athens and honorary member of the Academy of Athens. He was Dean of the Theological School at the University of Athens 1983-1986. From 1981 to 1990 he was the Acting Archbishop of East Africa, where he organised and developed the Orthodox Mission in East Africa. He was Moderator of the WCC's Commission on World Mission and Evangelism 1984-1991, and is currently vice-president of the Conference of European Churches. He has served as Primate of Albania since 1992, reconstructing the Orthodox Autocephalous Church of Albania from ruins and initiating important contributions in healthcare, development work, emergency relief, culture, ecology and peace-making.
Oriental Orthodox
His Holiness Abune Paulos, Ethiopian Orthodox Church
His Holiness Abune Paulos is the Patriarch of the Ethiopian Orthodox Church. He has served as a member of central committee and the Faith and Order commission, and attended the Nairobi assembly. He has participated in many international meetings, including the World Economic Forum and the World Summit of Religious and Spiritual Leaders at the United Nations, and has been instrumental in encouraging interfaith dialogue in Ethiopia. He has shown keen interest in youth, women's issues and HIV/AIDS, acting as patron of the national programme on HIV/AIDS. In recognition of his outstanding contributions to the protection of welfare of refugees, he was awarded the Nansen Medal for Africa by the United Nations High Commissioner for Refugees in 2000.
Resolution:
The Ninth Assembly elects the Presidents of the World Council of Churches as presented in this document.