Increasingly, Christians and churches find themselves confronted by the new and deeply challenging aspects of globalization which vast numbers of people face, especially the poor.
The vision behind globalization is a competing vision of the oikoumene, the unity of humankind and the whole inhabited earth. How do we live our faith in the context of globalization?
Gathered in Harare
2. That vision is still alive in the struggles of the people for daily livelihood, to sustain their
community life, to be nourished by the rich traditions and values inherited from the past, to live in
harmony with the earth, to find space to express themselves. People are longing to live in dignity in
just and sustainable communities. We resonated to their vision and aspirations because, though we
come from all parts of the world, experience the same yearnings.
3. In the midst of these visions for our people, and our children's children, we have become more
acutely aware that, in some fundamental respects, the legacy of colonialism of the past is still present
with us in a new form -- a form perhaps more seductive on the surface, but demeaning and
dangerous at deeper levels. The driving forces of this new form of domination are economic powers
which may be as insidious as political colonizers and a subtle but powerful ideology which assumes
that the most promising way to improve the quality of life for all people is to give free rein to market
forces.
Concentration of power
5. Globalization affects all of us. It contributes to the erosion of the nation state, undermines social
cohesion, and intensifies the conquest of nature in a merciless attack on the integrity of creation.
Debt crisis and Structural Adjustment Programmes became instruments to gain more control over
national budgets and create a profitable and safe environment for investments by the private sector at
unbearable costs for the people.
6. This process is greatly strengthened by the development of global communications and media
networks. It is also accompanied by a very costly, but successful strategy by the USA and other
developed countries to gain and secure military and political hegemony on a global scale. The
forging of new institutions, like the World Trade Organization and the proposed Multilateral
Agreement on Investment, solidify the power of the already privileged. The convergence of such
factors in the 1990s represents a new level of challenge to the poor, the vast majority of the world`s
population.
7. The concomitant homogenization in the process of globalization does not include labour. While
the movement of global capital is unrestricted, new barriers are created to keep migrant workers in
check. In the face of globalization labour is controlled and is losing its strength. Although the
liberalization of trade is high on the agenda of economic globalization, developed countries still
protect their local agriculture and certain industries against the import of competitive products. They
still subsidize their exports with often devastating effects for local markets in the South.
Poverty and exclusion
9. Those who defend the free market argue that free market economies have demonstrated
remarkable capacity to produce goods and services in a world which has a desperate need to meet
people's basic material needs. While they acknowledge that some economies have been distorted by
being more closely linked to the world economy, they also emphasize that sometimes this link has
afforded new levels of prosperity. Such alleged benefits of globalization make it attractive to those
who see an unfettered free market system as a way out of poverty.
10. The reality of unequal distribution of power and wealth, of poverty and exclusion, however,
challenges the cheap language of a global shared community. The often-used image of the "global
village" is misleading. The new situation is lacking exactly the sense of community, belonging and
mutual accountability that is typical of village life. Global media networks promote a consumerist
mono-culture. The situation of many poor people deteriorates. The World Bank has concluded
recently that in 1998 the number of countries with negative economic growth had grown from 21 to
36 during the past year. As a result, they observed that fiscal policies and interest rates have had a
much greater social cost than originally envisaged.
11. Further, only a small fraction of the one and one-half trillion dollars of currency exchange each
day is related to basic economic activities. The great proportion is mere financial speculation, not
genuine investment. That speculation weakens further the already weak economies. Massive
speculation led to the collapse of financial markets in Asia and risks to jeopardize the global
economy as a whole.
12. The life of the people is made more vulnerable and insecure than ever before. Exclusion in all its
forms breeds violence that spreads like a disease. The number of migrants desperately searching for
jobs and shelter for their families is increasing dramatically. In the industrialized countries of Europe
and North America pockets of the poor are growing in number and size. Everywhere, the gap
between rich and poor is widening, making Indigenous Peoples, women, youth and children the
primary victims of poverty and exclusion. The vast majority of those excluded are inevitably people
of colour who are targets of xenophobia, racism and oppression.
Contradictions, tensions and anxieties
While globalization universalized certain aspects of modern social life, it also causes and fuels
fragmentation of the social fabric of societies. As the process goes on and people lose hope, they
start to compete against each other in order to secure some benefits from the global economy. In
some cases this reality gives rise to fundamentalism and ethnic cleansing.
Neo-liberal ideology
15. As a consequence, people tend to lose their cultural identity and deny their political and ethical
responsibility. Promising wealth for everybody and the fulfilment of the dream of unlimited progress,
neo-liberalism draws a picture of universal salvation. But obsessed with rising revenues from
financial markets, expansion of trade and growth of production, the global economic system is blind
for its destructive social and ecological consequences.
A challenge to the churches and the ecumenical movement
17. Plurality and diversity within the ecumenical movement, for example, are no longer seen as an
obstacle to the unity of the churches and a viable future for humankind. Diversity provides rich
resources and options for viable solutions if the stories, experiences and traditions of others are
recognized and individual Christians, ecumenical groups and churches search together for
alternatives that affirm and sustain life on earth. The traditional concept of the catholicity of the
church deserves renewed attention. The notion and praxis of catholicity can be understood as an
early form of Christian response to the imperial form of unity that was shaped and represented by the
Roman Empire. Such an alternative option to the imperial power is of relevance for the affirmation
of the ecumenical dimension in the life of the churches in the context of globalization.
Jubilee and globalization
19. The jubilee has important implications for our reflections on globalization today. Globalization
usually appears benign, or even beneficial, especially when one benefits from that process. But the
increasing concentration of power -- economic, political, cultural, military -- is dramatically shaping
the world of the present and future in ways that are not benign. The scandal of crippling debt, the
marginalization and exclusion of vast numbers of sisters and brothers, the exploitation of women and
children, additional strain on minorities struggling to keep their culture, religious tradition and
language alive, the destruction of the ancestral land of Indigenous Peoples and their communities are
in part an expression of this concentration of power legitimized in the name of a better standard of
living.
Affirming God's gift of life
21. Jesus came so that all may have life and have it more abundantly (John 10:10). God's salvation in
Jesus Christ not only means fullness of life for the human community, but the restoration of all
creation to its goodness and wholeness. God's Holy Spirit comes to renew the whole creation.
According to the creation stories of the Bible, the earth was meant to be home for all living
creatures, which live in different spaces, but linked to each other in a web of relationships. The
human community is placed within the wider community of the earth, which is embedded in God's
household of life. It is this vision of a truly ecumenical earth, that challenges the ecumenical
movement to search for new ways of revitalizing and protecting the communities of Indigenous
Peoples and of the marginalized and excluded, participate in resistance against the growing
domination of economic globalization, and engage itself in the building of a culture of peace and just
relationships, a culture of sharing and solidarity.
22. Peoples' stories show and reflect the longing and desire for sustenance of life through fulfilling
the essential needs of all people, for the protection of life through peace-building and peace making
in situations of violence and war, for the enhancement of life through the strengthening of
accountability in a truly democratic society and the improving of people's economic welfare by
broadening opportunities and solidarity linkages, and for the enrichment of life through the
deepening of people's spirituality and cultural activities as well as the up-building of just and
sustainable communities.
23. Four essentials for a life-centred vision need to be nurtured: participation as the optimal
inclusion of all involved at all levels, equity as basic fairness that also extends to other life forms,
accountability as the structuring of responsibility towards one another and Earth itself, and
sufficiency as the commitment to meet basic needs of all life possible and develop a quality of life
that includes bread for all but is more than bread alone.
The task of the ecumenical family
25. We acknowledge that in the context of globalization we have compromised our own convictions.
We repent for the ways the power of new technologies, the lure of having things, the temptations to
superiority and power have diverted our attention from our neighbour who suffers. We acknowledge
the temptation we have to strive for our own inclusion in a world which has space for a privileged
few. Lest our confession and repentance be hallow, we are called to discover and restore our
solidarity with the excluded ones.
26. It is the task of the WCC to strengthen the ecumenical dimension in the life of the churches and
provide space necessary for dialogue and mutual up-building towards a common witness by the
churches locally, regionally and internationally. There is a need to strengthen the voice and
representation by the WCC on international levels, a representation that can build on the capacity to
analyze global trends, but one also that depends upon the kind of networking, support and
transformation the WCC can muster as the churches own instrument. Critical to the vision of earth as
home is the call for people in very different situations and contexts to practice faith in solidarity and
affirm life on earth together.
27. In retrospect, it is clear that since the seventh assembly in Canberra the different programmatic
areas of the WCC have been increasingly aware of the challenges and dangers inherent in the process
of globalization. The new central committee and all of the member churches should be encouraged to
develop a more coherent approach to the challenges of globalization, with a focus on life in dignity in
just and sustainable communities.
Recent WCC publications on globalization and economic matters
1. Gathered in Harare, this eighth assembly of the World Council of Churches, has listened to the
voices of the people of Africa during the Africa plenary and padare. Those voices included both cries
of pain and suffering, but also testimonies of resistance, faith and hope. The remarkable strength,
creativity and spiritual vitality of our African sisters and brothers is an inspiration to us all. Together
we were reminded of the vision of a free people which inspired Africa's struggle for liberation from
colonialism.
4. Today, despite the independence of many formerly colonized peoples, power is increasingly
concentrated in the hands of a relatively few nations and corporations particularly in the North. Their
power extends across the globe and into many areas of life. Their power is extensive and intensive.
Major decisions are made by these 30 or so nations and 60 giant corporations. The intentional
globalization of production, capital and trade further strengthens the power of the financial centers of
the global market.
8. We recognize that there are potentially positive aspects of this burgeoning globalization. As we
have seen, new technologies often have linked people against current injustices and abuses of power.
They can be used to alert the Christian community of persecutions, violation of human rights, human
needs, and emergencies. Easier and efficient accessibility across regions facilitates solidarity among
social movements and networks.
13. Globalization gives rise to a web of contradictions, tensions and anxieties. The systemic
interlocking of the local and the global in the process created a number of new dynamics. It led to
the concentration of power, knowledge, and wealth in institutions controlled or at least influenced by
transnational corporations. But it also generated a decentralizing dynamic as people and communities
struggle to regain control over the forces that threaten their very existence. In the midst of changes
and severe pressure on their livelihoods and cultures, people want to affirm their cultural and
religious identities.
14. Economic globalization is guided by the neo-liberal ideology. The credo of the free market is the
firm belief that through competing economic forces and purposes, an ‘invisible hand' will assure the
optimum good as every individual pursues his or her economic gain. It views human beings as
individuals rather than as persons in community, as essentially competitive rather than cooperative,
as consumerist and materialist rather than spiritual. Thus, it produced a graceless system that renders
people surplus and abandons them if they cannot compete with the powerful few in global
economy.
16. Globalization poses a pastoral, ethical, theological and spiritual challenge to the churches and the
ecumenical movement in particular. The vision behind globalization is a competing vision of the
oikoumene, the unity of humankind and the whole inhabited earth. The globalized oikoumene of
domination is in contrast with the oikoumene of faith and solidarity that motivates and energizes the
ecumenical movement. The logic of globalization needs to be challenged by an alternative way of life
of community in diversity.
18. During these days together we have been reminded often of the jubilee, a time of emancipation,
restoration of just relationships and new beginnings (Lev. 25, Isa. 61, Luke 4). The jubilee is a
recognition that, left to its normal and uninterrupted course, power becomes more and more
concentrated in a few hands, that without intervention every society slides into injustice. As the
Hebrew Bible reminds us, the powerful build house upon house, appropriate field after field (Isa.
5:8). The weak and poor are vulnerable, marginalized, excluded. Restoration requires to turn against
this course of history (Mic. 7; Neh. 5). The wholeness of people, and of a people, requires the
intervention, the periodic breaking down of the ordinary course of events.
20. It is now even more necessary than before to call for a fundamental re-shaping of the economic
system and to affirm God's gift of life that is threatened in so many ways. Sustainable development, a
concept prominent in international fora, still leaves powerful forces of globalization in command and
does not question the underlying paradigm of continuous and unlimited progress and growth.
Affirming God's gift of life to all creation in the midst of the pain, suffering, and destruction caused
by economic globalization, it is imperative to discern a life-centred vision.
24. What should be the response of the churches in the face of this challenge? What is the task of the
ecumenical family? What should be the role of the churches through the World Council of Churches?
How should churches and the WCC relate to others who struggle to understand and meet the
challenges posed by globalization? How can we be vehicles of God's jubilee so central to Jesus'
message (Luke 7:18-23)? That response must be named by each person and community represented
here.
© 1999 world council of churches | remarks to webeditor