The quarterly of the World Council of Churches - bibliography included

Ecumenical Review, The, Jan, 2001 by Aruna Gnanadason

* Community, diversity and justice: This demands an investigation of women's particular perspectives on the work for unity and their insights into identity, diversity and community; and reflection on ways to energize forces of life, and to overcome violence and other forms of injustice in the midst of the groaning of creation.

* Partnership and the exercise of power: This requires an investigation of how power and authority are exercised, and by whom, in the life of the churches today; a consideration of the representation of women at the different levels of the life of the churches; and an envisioning of different models of partnership and inclusiveness for the future.

From the outset the process is intended to be open and invitational, leading to clarification of positions that spring from mutual listening and questioning, without moving too quickly to specific positions or propositions. Such a claim could be presumptuous and quickly forgotten as the process continues, if we are not careful.

Therefore it is important to be reminded of the Decade process and what it tried to do. In my foreword to the book Orthodox Women Speak: Discerning the Signs of the Times, I made an attempt to describe the "architecture" for such a discourse, and I have quoted extensively from that.

Moving into circles ... women defining ecumenical space

The image that best captures the Ecumenical Decade of the Churches in Solidarity with Women has been the longing to move into circles -- circular tables, where women bring their voices together to a common table for dialogue and common action. This was based on a desire to deepen the conversation across boundaries, and to learn to listen rather than only speak. The round table invites everyone into its space as equals; it is an ecumenical space where all those at the table are welcome, and where there is always space for more to join. At this welcoming table women theologians, women in different positions in the church, and the woman in the pew -- all the women who keep the faith and life of the church alive -- are respected and valued. It is a table that would also invite women who are not within the church community -- women of other faiths, or women who have moved away from the institutional church.

This attempt to come together at a common table is not without its difficulties. No transformation comes without labour and pain, and if we come to the table with honesty and commitment we must realize that this new way of being together is neither easy nor comfortable -- nor should it be! The Decade has made us painfully aware of the many challenges that remain even in our solidarity with each other as women. We are divided as women -- and we need to face up to this, and in the years beyond the Decade, to work more intentionally for dialogue and reflection so that as women we can grow closer together.

The diversity of cultures, regional differences, races and, most importantly, of Christian denominations and traditions should not be just an ecumenical slogan, something quickly submerged by an ethos and spirit which in actual fact conceals diversity. Differences in the way we live our faith are God-given, and add beauty and grace to our common witness. Regrettably, we are not always able to handle diversity -- we assume that women, and groups of women, who do not think or act like ourselves are a threat and discord to our community. Fortunately, we are moving away from an "essentialism" that was often used to define women. We are also recognizing and acknowledging that "liberation" is a loaded word meaning different things to different people. Each group of women, in each place is rightfully claiming the privilege to articulate their own visions of the church and community. But we need to bring those voices together, and this is what creating "ecumenical spaces" for seeking our common vision is all about.