Ecumenical Flagship Still Drifting, Taking on Water

on February 15, 2002

The National Council of Churches of Christ in the U.S.A. met in Oakland, California November 13th to 16th, 2001 for its annual general assembly.  From before the beginning of the assembly, several serious questions challenged the delegates:  Has the financial crisis stabilized and fiscal health been restored?  How would the General Assembly react to the terrorist attacks of 9-11?  Will the NCC move towards closer work with Evangelicals and Catholics?  If so, how and in what fashion?  Now that Church World Service is “separate” from the NCC, what is it up to?  What has happened to the Faith & Order Commission after the departure of its director to establish an independent faith and order body?  What of the NCC has changed with the recent leadership changes, and what does the future look like with the installation of the new NCC president?

Financial Drain Continues:  A Hole in their Pocket
The NCC’s finances remain in disarray.  For the fiscal year ending June 30th, 2001, the NCC spent slightly more than $9.89 million.  Revenues were $7.7 million.  That means the NCC ran a deficit of $2.152 million, which represents almost 30% of actual revenues.  In other words, the NCC spent 30% more than it took in.

Despite efforts to stop the bleeding, Phil Young, the NCC Treasurer, told the Executive Board that for the period from July 1 to October 30, 2001, the NCC ran a deficit of $167,000.  Still, Young and General Secretary Robert Edgar maintain that the NCC’s books will be balanced by December 31st.

A closer look at the NCC’s 2000-2001 audit reveals some disturbing facts.  The NCC still owes Church World Service an estimated $830,000 for “postretirement healthcare liabilities.”  Further, the NCC is “dependent upon two member communions to provide approximately 64% of the support from member communions.”  Undoubtedly these two member communions are the United Methodist Church and the Presbyterian Church USA.  Total liabilities, not including the estimated payment to CWS, were listed at slightly more than $3.9 million.  Unrestricted net assets were listed at slightly more than $1.2 million.  Temporarily and permanently restricted assets total slightly more than $1 million.  It is unlikely the NCC could sustain another deficit as severe as it did in 2000-2001.

On the floor of the General Assembly there was little discussion of these matters.  In fact, the delegates were asked to receive and approve the 2000-2001 audit without having copies available.  They were told that copies were “on their way.”  Edgar assured the delegates that the audit would be sent to the heads of member communions and to the appropriate church officers.

Later, after the motion to receive the audit was approved without discussion, one delegate from the United Church of Christ said from the floor of the Assembly that he was uncomfortable with what had just occurred.  Edgar quickly rushed to the platform to quell any questions.  This is “not an attempt not to have transparency,” he assured the delegates.  The next morning two original copies of the audit were placed on each table in the assembly hall.

On the final day of the assembly, the same UCC delegate challenged Edgar and Young, this time armed with a motion.  The delegate noted that almost 45% of the expenses in FY 2000-2001 were for fundraising, management, and general expenses.  Young and Edgar acknowledged that this was high, but Young noted that even with next year’s austere budget this category would be almost 30%.

The delegate moved that for this quadrennium all members of the General Assembly receive financial reports including a year-to-date income and expense statement, a comparison of expenses to the budget, a projection of the fiscal year’s expenses, a balance sheet, and an outline of the steps to balance expenses with revenues.  At this point Edgar shifted into high gear assuring the delegates that it was his intention to provide this information.  While noting that it would add additional cost to an already tight budget, Edgar promised that financial information would be available by fax, email, or through the web site.  “We will be as transparent as possible,” Edgar said.

Next, Edgar reviewed some of the measures that had already been taken to balance the NCC budget.  For example, the NCC staff will be reduced to only 38 by January 1.  Two years ago the NCC staff numbered over 100.  Each month, financial records will be reconciled within two weeks after the end of the month.  An Administrative and Financial Task force will monitor the NCC’s finances and, on behalf of the Executive Committee, make “personnel and program adjustments to assure accountability to the 2001-2002 budget.”

In a report on the NCC’s work of Bible translation, Edgar mentioned that the NCC is exploring various possibilities regarding the sale or license of the copyright to the Revised and Newly Revised Standard Versions of the Bible.  The NCC owns the copyrights to both versions.  Edgar noted that the NCC had already refused one offer to purchase the copyrights.  He said that the NCC would not exist today if it did not receive $500,000 a year in royalties from the sale of the RSV and NRSV Bibles.

The delegate’s motion was never acted upon.  Edgar quickly moved to another report before closing the assembly.

The NCC still has a large whole in its pocket…and not much change left to fall out.

Still Blaming America First
The agenda of most of the first day at the NCC Assembly was devoted to the terrorist attack of September 11th.  The General Assembly received a delegation from the World Council of Churches.  This delegation, billed as a “Living Letter” to the churches and people of the USA, was supposed to bring a message expressing “solidarity and compassion” as well as to reflect on the “long term consequences” of the attacks of September 11th.

In the WCC delegation were Methodist Bishop Mvume Dandala of South Africa, Church of Pakistan Bishop Samuel Azariah, Greek Orthodox Metropolitan Elias Audi from Lebanon, Quaker Presiding Clerk Jean Zaru from Palestine, Indonesian seminary professor Septemmy Lakawa, French Protestant Federation President Jean-Arnold de Clermont, and Russian Orthodox official Nicholas Balachov.

Each member of the delegation gave a presentation to the assembly.  Most placed the blame for the September 11 terrorist attacks upon the United States or the West.  Methodist Bishop Mvume Dandala of South Africa, the delegation’s leader, mentioned vaguely that “terrorism in whatever form or guise must be rejected.”  Greek Orthodox Metropolitan Elias Audi from Lebanon said that we should “love and let God give solutions.”

Church of Pakistan Bishop Samuel Azariah questioned the definition of terrorism:  “who will define terrorism,” he asked.  “What is that thin line of difference between violence and disagreement?”  While lightly critical of the Taliban, he indicted Russia and the United States, the “same actors of the 1970s, who had different agendas in the 70s but now have the same agenda that [only] one had in the 70s,” namely the conquest of Afghanistan.  Quaker Presiding Clerk Jean Zaru from Palestine focused not on the United States but spoke mainly about Palestine, “a tortured nation held in captivity” where many are denied community and human rights.

Jean-Arnold de Clermont, President of the French Protestant Federation, gave little succor to grieving victims in the United States.  Instead he offered three causes for the 9-11 attacks:  political, military, and economic power, exercised mainly by the United States and its western allies.  He accused the United States of supporting Third World dictators through American petroleum corporations, if not official diplomacy.  Declaring, “There is no just war,” de Clermont said the United States is no different than its attackers.  We only give support to different types of terrorism.  As examples, de Clermont listed the “terrorism” against the children of Iraq; United States-sponsored Israeli “terrorism” against Palestinians; and the “exploitation” of central Africa and its oil.

The only delegate to say anything positive about the United States was Russian Orthodox official Nicholas Balachov.  Noting that, “we share in your sufferings,” he said that it is Jesus Christ who gives salvation and hope, and that it is our faith that overcomes.  He concluded by fervently saying, “God Bless America.”

The delegation later distributed a written statement of its “Living Letter.”

Following the presentation, both Robert Edgar and NCC President Andrew Young responded.  Young said, “I found myself agreeing with all that was said.”  Continuing he said, “there are times when [the US has] been a part of spiritual violence” that has caused hunger and poverty.  Previously in opening remarks, Young had “wish[ed] our government would stop bombing during Ramadan.  But even if they don’t I think I should find a way to observe Ramadan.”  Edgar mentioned how “moved” he was by the “Living Letter.”

The NCC’s Resolution in Response to 9-11
In an attempt to understand and respond to the events of 9-11, the NCC General Assembly went through four drafts of a resolution titled “Out of the Ashes and Tragedy of September 11, 2001.”  This resolution was adopted first by the officers of Church World Service and Witness.  Unlike other motions considered by the General Assembly, this resolution produced extended discussion and some amendment.

In its final form, the resolution “calls for an early end to the bombing campaign” in Afghanistan and for the use of “non-violent means…to bring justice to those who terrorize the nations of the world.”  It encourages the United States government and other governments “to treat all peoples with dignity, respect, and tolerance irrespective of religion, race, ethnicity or color.”  The resolution further encourages NCC member communions to “dialogue on questions of peace and justice seeking to build stronger multi-faith communities of tolerance and understanding.”

During the debate, the predominant point of contention centered on the U.S.-led bombing campaign and the use of ground forces.  One amendment that called for the quick removal of ground forces was rejected overwhelmingly, after several delegates mentioned the necessity of ground forces to protect aid workers.  Another amendment deleting the word “early” from the phrase “early end to the bombing campaign,” was defeated by a 10-vote margin.  A final amendment that would have changed the title to add “October 7th”—a reference to the day the U.S.-led bombing campaign began—narrowly failed 38 to 41.

With all the amendments and changes to the resolution, the motion was referred for editorial changes to the CWS officers who originally brought the resolution to the Assembly.  After returning with what was supposed to be a final draft, mistakes were discovered and the document was again referred for editorial corrections.  The fourth draft was finally passed unanimously.  The text of the NCC resolution can be found at http://www.ncccusa.org/news/01news100.html.

After analyzing the resolution, IRD staff members discovered a discrepancy which states that in the United States “some of the places of worship” belonging to people from the Middle East, Central and Southern Asia have been “bombed or burned as a result of bigotry and hatred.”  When we asked which churches, mosques, synagogues, or other places of worship in the U.S. had been bombed, NCC officials could not name a single one.  They admitted that during the drafting of the resolution the phrase “In the U.S.” was added to the beginning of the paragraph, which “calls into question what we said.”  After the IRD pointed out the error, an editorial change was made to the resolution.  Instead of mentioning bombing or burning, the resolution now states that some places of worship have been “defaced.”

Desperate to Connect, But with Whom?
Twice during the Assembly, Robert Edgar addressed the NCC’s efforts to engage Evangelicals and Catholics.  Dialogue between the heads of member and non-member communions have been occurring privately.  One meeting was held on September 7th and 8th, Edgar reported, with another meeting to be held in April.  While shying away from discussing publicly who attended or what specifically was considered, Edgar indicated that Roman Catholic Cardinal William Keeler and Salvation Army National Commander John Busby were key members of the dialogue.  At one point, Edgar boasted that the September 7th meeting occurred “because Roman Catholics trust us now.”  Apparently this newfound trust is the result of a better understanding of the NCC.  Edgar cited previous criticisms, false according to Edgar, of the NCC as an organization controlled by Communists or radical left-wing social activists.  Edgar also mentioned a willingness to work with more “moderate” evangelicals like Richard Mouw, Jim Wallis, or Tony Campolo.

Edgar voiced several questions that he could not answer fully.  One of these was, “How do you add 65 million Roman Catholics to the 52 million members of NCC affiliated communions?”  More fundamentally, “What is the need for such an ecumenical body?” and  “What would the new body do or not do?”

Edgar did attempt to list some areas that a new ecumenical body, “the expanded table,” might address.  Poverty, interfaith relations, faith and order, and evangelism were ideas Edgar offered.  Focusing on poverty, the key issue on which Edgar believes a broader ecumenical body could concentrate, he said, “In ten years I would like to see an economic system [in America] that isn’t based upon having a percentage of the population poor.”  He elaborated, “Our current economic system is based upon exploitation.”  Edgar hopes for a system where everyone is paid a “living wage.”   This conversation is important, Edgar believes, because of the plight of the “poor, [and] the prison population, [incarcerated] mostly unjustly.”

NCC President Andrew Young had hoped a presentation from Dr. Muzammil Siddiqi, a past president of the Islamic Society of North America, would further the NCC discussions about including Muslims at this new ecumenical table.  Dr. Siddiqi’s presentation never occurred, however, because of weather-related flight difficulties.  Throughout the Assembly, Christians, Jews, and Muslims were called members of the “Abrahamic faith.”

Most NCC delegates who spoke up remained puzzled about the “new ecumenical something.”  A United Methodist delegate wondered what would happen to the term “Christ” in the name of the NCC if Muslims were included.  Edgar replied that if the private discussions were successful that within two or three years, a new name and structure would emerge.  Bishop Thomas Hoyt of the Christian Methodist Episcopal Church and NCC President Elect for 2002-2003 pointed out that the NCC must deal with the theological ramifications of expansion.  He also noted, with concern, that representation from some NCC member communions was not present.  Lydia Valaco, a UCC delegate, commented “who invited whom to what table” is an important question.  Thomas Fitzgerald, a Greek Orthodox delegate, decried the disunity present within the body of Christ observing that everyone present could not share the Eucharist.

Few delegates openly endorsed what was presented.  Stated Clerk Cliff Kirkpatrick of the PCUSA noted, “We represent a smaller proportion of the Christian community now than in 1950.  We need a broader communion.”  Brian Talk, an observer from the Christian Science Church, applauded the NCC’s efforts towards broader inclusiveness.  Another PCUSA delegate, neither affirming nor denying previous comments, asked for everyone in the room under 35 to stand.  Less than 10 individuals stood.  The delegate asked that the NCC begin to consider the value of all generations.  At any rate, whatever form or guise the NCC adopts, the family is an aging family.

In a token demonstration that the NCC is reaching out to Evangelicals, Tony Campolo, evangelical social activist, professor, and speaker, was invited to address the NCC General Assembly.  Campolo described himself as an evangelical from a mainline church (American Baptist).  While he voiced some criticisms of the NCC from the Evangelical community, by the end of his speech, Campolo had the delegates to their feet in applause.

Evangelicals share a vision with the mainliners of the NCC.  Both, according to Campolo, believe in the “Kingdom of God” here and now, a kingdom without racism, sexism, and poverty.  Beyond this shared vision, he raised three criticisms.  First, the NCC doesn’t use or base its work upon biblical texts.  Evangelicals, Campolo said, want to know the biblical imperatives that propel the Kingdom of God.  Evangelicals use biblical language; the NCC often does not.  Campolo argued, “We lose people because we refuse to speak their biblical language.”  He urged a biblical agenda for poverty.  “There are 3,000 verses in the Bible on poverty or the poor,” Campolo noted.

Second, according to Campolo, mainliners and evangelicals agree upon the need for individual salvation based upon the mystic knowledge of Christ.  Pointing to classical Christian mystics like Blaise Pascal and Julian of Norwich, Campolo argued that the mainline and NCC are losing relevance because they do not emphasize the personal transformation available through Christ.  The NCC continues to think in modern, rational terms, Campolo complained, despite the fact that people have a deep spiritual hunger for mysticism.  He asked, “Do we understand that unless we bring a spirituality that warms a person’s heart that we will die?”

Third, the people within the mainline are coming to a common understanding of history.  God is triumphant.  Evil may still exist, as 9-11 shows, but it will not win.  Campolo argued that it is the Church that will be victorious, that it is going someplace.  For Campolo, this understanding of history is the motivation for Christian service.  Complaining of mainline malaise, he said, “If the Mormons get their youth to give two years [for service], why can’t we get our youth to give one [to reach the poor and suffering?]”

While the delegates where clearly roused by Campolo, it wasn’t clear whether they accepted his suggestions.  After Campolo left the assembly it was back to business as usual.  Within the worship services, little, if anything at all, was mentioned about Christ or the power of the Gospel to redeem and transform.  The delegates were unsure what to do with Campolo’s admonition to abandon modern rationalism.  One delegate just complained that his speech was awfully arrogant.

Faith and Disorder
The NCC’s Faith and Order Commission, a body that focuses on the theological underpinnings of the ecumenical movement, appears sidetracked.  The Faith and Order movement dates to the opening decades of the 20th century.  As part of the wider ecumenical (Christian Unity) movement, it deals specifically with the issues of theology and ecclesiology (the nature of the church) that have for centuries divided the churches, not only in North America, but around the world.  The First North American Conference on Faith and Order was held at Oberlin (Ohio) College in 1957.

The Reverend William Rusch served previously as the director of the NCC’s Faith and Order Commission.  After his recent departure, Sister Paul Teresa Hennessee was appointed as interim director.  But the NCC is unsure what course to chart since a new faith and order organization founded by Rusch has emerged.  Reports from this new Foundation for a Conference on Faith and Order in North America were circulated among the delegates.  Left unanswered was “What role the NCC’s commission on Faith and Order would play?” in the planning for this conference.

Do New Faces Mean a New NCC?
This year marked the retirement of Andrew Young from the Presidency of the NCC.  With the installation of new NCC President, Greek Orthodox laywoman Elenie Huszagh, and the leadership of the still relatively new General Secretary Robert Edgar, one wonders what changes will be made at the NCC.

On the surface, changes have occurred.  The staff has been reduced.  Church World Service has separate financial accounts and leadership.  The NCC has selected new leadership.  A new “ecumenical table” is proposed.  But the more things change, the more they stay the same.

The NCC’s gospel remains exclusively a social gospel.  It idealistically hopes “to eliminate poverty.”  Edgar’s comments about the repressive American economic system are a key witness to the unchanging bent of the NCC toward left-wing social analysis.  Church World Service, which Edgar calls the “strong right arm of the NCC,” continues to advocate “justice, mercy, and kindness, making sure that the world’s poor are not forgotten; and advocating a more equitable distribution of the world’s resources.”  It seems that the NCC believes in salvation only in terms of this present world; little hope of spiritual salvation, of salvation for the soul, was mentioned.  Spiritual needs are eclipsed by physical needs.

The NCC remains committed to pluralism, diversity and inclusivity.  Throughout the assembly delegates were encouraged to dialogue among themselves about interfaith concerns, and to begin dialogue with individuals from other faiths, including Muslims, Hindus, etc.  They were urged to consider not just the Judeo-Christian tradition, but the Abrahamic tradition, thereby including Muslims as those who worship the God of Abraham.  In his report to the Assembly, Edgar suggested that during the month of Ramadan the NCC could “learn from our Muslim brothers and sisters about prayer and fasting.”  His new “ecumenical” vision seeks to be “broader, deeper, and more inclusive.”

The NCC penchant for calling Western Civilization “evil” remains strong.  The reaction of Edgar, Andrew Young and others to the WCC’s “Living Letters” delegation as “moving” and “inspiring” show their willingness to blame America and the West for everything.  Edgar said that before September 11, the U.S. was walking away from the Kyoto Accords and antiballistic missile agreements.  Only after 9-11 did the U.S. began reaching out to interfaith groups.

There is a disturbing narcissism at work here.  The 9-11 resolution was originally presented to the NCC Assembly from the officers of Church World Service, along with another resolution condemning the genocide of Christians in Sudan.  NCC delegates (one of whom was NCC President Elect Elenie Huszagh) complained about the short notice given to consider the Sudan resolution.  The plea of the CWS executive director for immediate action on the Sudan resolution went unheard.  But the 9-11 resolution, distributed at the same time as the Sudan resolution, was readily considered and debated at length.

The NCC remains bureaucratic and institutional.  While its staff is somewhat diminished, still many NCC staff members were present at the assembly, as were professional ecumenical officers and church officials.  Few lay people attended.  And hardly anything was discussed or presented without being carefully scripted.

The NCC remains financially strapped.  Deficits continue despite staff reductions and the eager hope for greater, new revenues.  Deadlines for fiscal health are pushed back.  Steps toward accountability to delegates are deflected with platitudes.

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