RECONCILIATION   REUNIFICATION
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Appendix 9

The Canadian Churches and the Implementation of Solidarity and Sharing

Presentation to the Consultation on Solidarity for Peace in North-East Asia:
Sharing Commitment and Resources
Macau, 29 January-2 February 1996.


The Protestant churches in Canada frequently interpret mission in terms of Partnership, a broad theological term that includes deep and mutual relationships, solidarity and sharing of both human and material resources among partners, rooted in Christians’ commitment to justice and peace and their unity in the Body of Christ and the whole family of God. As such, the Canadian Protestant churches strongly support the World Council of Churches’ "El Escorial framework", that all are givers and receivers and all are enriched by each other. While the stereotypical view of Christian resource-sharing is that the "wealthy north" offers financial aid to the "poor south", the El Escorial framework and the Canadian churches affirm that gifts are mutual and many are not financial.

We are aware that from partners Canadians receive gifts of friendship, encouragement, insights into interpretation of Scripture, skills in analysis and many more. Learning takes place on all sides. The Canadian churches have brought Christian partners from all parts of the world to Canada to enrich the life of the church in Canada. Because of the commitment to mutuality, decision-making on sharing of resources (both human and material) is shared with partners. We try to respect the priorities of partners and not simply impose our "Canadian agenda" on them. We affirm the autonomy of both partners in relationships of solidarity and resource-sharing.

Many examples can be given of the Canadian churches’ involvement in solidarity for peace and reconciliation: participation in the WCC initiative on Peace and Justice in Northeast Asia over the past ten years, support of the peace process in the Philippines, support of peace initiatives in Sri Lanka, solidarity with church partners in China in their positive view of the Chinese revolution, broad ecumenical support for the anti-apartheid movement in South Africa, support for long-term peace efforts in Angola, participation in WCC initiatives for peace in Sudan, advocacy for lessening the international isolation of Cuba, support of movements for revolutionary change in Latin America, etc.

Much of this involvement has been ecumenical, involving both Roman Catholics and Protestants. Many of the initiatives have been organised through the Canadian interchurch coalitions such as the Canada Asia Working Group (CAWG), the Interchurch Committee on Africa (ICCAF) and the Interchurch Coalition on Human Rights in Latin America (ICCHRLA).It should be mentioned, however, that solidarity has also come from international partners to those in Canada struggling in situations of oppression, for example, Canada’s indigenous peoples. Solidarity, like resource-sharing, is in both directions.

Similarly, many examples can be given where the Canadian churches have been both givers and receivers of mutual sharing, both of human and material resources. Some have been mentioned above. Mission personnel have been shared in both directions. Even material resources from time to time have been shared in both directions. But because Canada is much wealthier in material resources than most parts of the world, there has been much Canadian sharing of these resources, especially in response to situations of emergency, chronic poverty, political oppression and environmental destruction.

Examples in Korea include Canadian church response to the recent ACT appeal for flood relief in the DPRK, Canadian church financial support for the Korean Christians Federation, grants through the WCC for UNESCO work in the DPRK and financial and personnel support for a variety of church initiatives in South Korea over many years. Globally, examples include on-going relief and development aid in response to famines in Ethiopia, Sudan and Southern Africa, support for assistance of refugees in Africa, the Middle East and Asia, support for the programmes of the Amity Foundation and China Christian Council in China, and personnel and financial support for churches throughout the "south".

In many of the examples of emergency relief cited above, the Canadian churches channel their funds through the Development and Service Committee of the Canadian Council of Churches which accesses matching Canadian government funding through the Canadian International Development Agency (CIDA). Sometimes a relatively small grant from the Canadian churches elicits a much larger matching grant from CIDA. Individual denominations also have access to CIDA grants either through an annual block grant from CIDA or through direct project submission to CIDA.

The Canadian churches look forward to the beginning of a resource-sharing mechanism involving both parts of Korea and the wider ecumenical community. We look forward to a new beginning of the development of connections that will lead to further joint efforts in peace-building on the peninsula. We look forward to a renewed commitment on the part of all involved to finding new and appropriate ways to live out ecumenical solidarity and sharing.

We would identify the following potentials and limits of the Canadian churches in this initiative, both in terms of solidarity and resource-sharing:

1. Continued advocacy with the Canadian government on diplomatic recognition of the DPRK and building relationships between Canada and the DPRK. This advocacy has been hampered by the very high priority that the Canadian government has placed on its trading relationship with South Korea and its fear of upsetting it.

2. Continued solidarity with movements of reunification in South Korea, particularly through church partnerships, both ecumenical and denominational. Because Korea is a strong interest of the Canadian church constituency, advocacy for the reunification of Korea can be organised effectively.

3. Continued financial support on a modest level for the work of the Korean Christians Federation. Because of the improved material wealth of the South Korean churches, Canadian church financial support for churches there is becoming more difficult and some Canadian churches have dropped almost all funding.

4. Some sort of Canadian ecumenical response to whatever proposal for Korean resource-sharing comes out of this consultation, presumably through ACT. The Canadian churches could attempt to access CIDA funding to match the Canadian church contributions.

5. Some sort of programme involving the Canadian Food Grain Bank (CFGB). The CFGB is an interchurch agency which collects gifts of grain and cast on behalf of 12 Canadian church groups in order to feed hungry people worldwide. CIDA support means that most food shipments are matched 4-to-1. CFGB has worked with partners in countries such as Cuba, Iraq, Haiti and Angola. Both the United and Presbyterian Churches of Canada are members. CFGB could work cooperatively with ACT.

Before commenting further, the Canadian churches would like to wait to see what comes out of this consultation.

January 25, 1996, Toronto, Canada