Category: Date

The Heritage of the Reformation

What Remains of the Reformation Today

John Morrill
19 October 2017

The Michaelhouse Centre, attached to Great St Mary’s Church, is a movingly appropriate place to discuss this subject. John Fisher was Master of Michaelhouse when it was a college (this was from 1497 to 1505); the Dutch humanist Desiderius Erasmus (1466-1536) preached here; the great reformer Martin Bucer, an exile from Strasbourg and Professor in the University of Cambridge in the reign of Edward VI, is buried in Great St Mary’s next door. It is germane to our theme that under Mary I his coffin was dug up and his remains and his books burned in the market square, also adjacent to Michaelhouse. Yet Bucer is also important because Bucer was an irenic figure: from the start of the Reformation he pleaded with Protestant groups to stop quarrelling about details. Both the need for tolerance (not the same as toleration) and the legacies of distrust are the themes of this address. From the Roman Catholic perspective, of great importance is the Second Vatican Council decree on ecumenism, Unitatis redintegratio. Section 1 begins with the statement that

The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council.

Section 3 states that

…some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ. The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

Muslim writers in Germany Today

Margaret Littler
20 July 2017

Islam in Germany

On 3 October 2010 the then President of the Federal Republic of Germany, Christian Wulff, gave a speech in Bremen as part of nationwide festivities marking 20 years since German unification in October 1990. His speech included the following statement:

First and foremost, we need to adopt a clear stance: an understanding that for Germany, belonging is not restricted to a passport, a family history, or a religion…Christianity doubtless belongs in Germany. Judaism doubtless belongs in Germany. That is our Judeo-Christian history. But by now, Islam also belongs in Germany.

Almost 50 years after the first Turkish ‘guest workers’ arrived in West Germany (1961) to fuel the post-war economic miracle, this was still a highly controversial statement.[1] In the same year German economist and politician Thilo Sarrazin published a polemical bestseller, Deutschland schafft sich ab (Germany is Doing Away with Itself), warning of the consequences of Muslim immigration, and predicting that if current rates of immigration continued Germans would eventually become a minority in their own country, the churches would become museums and German culture would be lost for ever. But, as many have pointed out, Sarrazin’s fantasy of a culturally homogeneous German nation is blind to centuries of German engagement with Islam, from the eighteenth-century philosopher Immanuel Kant to the Romantics, from Johann Wolfgang von Goethe to the German philologists and linguists who opened up Oriental languages and cultures to the world (?enocak 2011, pp.32-33).

[1] For some detail on the debate see: http://www.spiegel.de/international/germany/ the-world-from-berlin-integration-is-the-second german- unification-a-721119.html.

Germany, Brexit and the Future of the European Union

Charles Lees & Philip Walters
20 July 2017

Politics and Society in Germany

The Federal Republic of Germany comprises the eleven states of the former West Germany and the five states of the former East Germany. Its political system has two important features: parliamentary federalism and mixed-member proportional representation (MMP). A federal parliamentary republic is a federation of states with a government that is more or less dependent on the confidence of parliaments at both the national and subnational levels. MMP is a mixed electoral system in which voters have two votes: one to decide the representative for their single-seat constituency, and one for a political party’s ‘list’ of candidates. Seats in the legislature are filled firstly by the successful constituency candidates, and secondly by party candidates on the basis of the percentage of nationwide votes that each party receives. MMP differs from parallel voting in that the nationwide seats are allocated to political parties in a compensatory manner in order to achieve proportional election results. Under MMP, two parties that each receive 25% of the votes may both end up with 25% of the seats, even if one party wins more constituencies than the other.

The political system that developed in Germany after the Second World War was a three-party central-tending triangular dynamic involving the CDU/CSU, the SPD and the FDP, which were been more or less equal in political influence if not seats. This political system was somewhat upset after 1983 when the Greens became significant, and in 1990 with the emergence of the left-leaning PDS (the direct successor to the East German SED and later to become the Left Party) after the reincorporation of the GDR. Over the last 20 years Germany has become much more of a cosmopolitan and multicultural society. The 2011 census gave the population of Germany as 80.2 million. About 74 million (92.3%) were German citizens, of whom 9.9 million (12.3%) were of immigrant background. About 6 million (7.7%) were foreign nationals. The figures for religious belief were: none 33.5%; Roman Catholic 29.5%; Protestant 27.9%; Muslim 5%; other Christian 3.3%; other religion 0.8%. Social cleavages persist to differing degrees in Germany along ethnic, onfessional, class and geographical lines, accompanied by a cultural divide between citizens with libertarian or authoritarian value orientations. Nevertheless the German political culture is still basically consensual, as opposed to the UK’s adversarial political culture. A stable party system, a relatively consensual parliamentary culture, coalition government and multi-level governance, in the context of a social market economy, make up what has been called Germany’s ‘efficient secret’ (Smith 1994).

The Response of ‘Faith in Europe’ to the Document “What Future for Europe? An Open Letter of CEC to Churches and Partner Organisations”

Sent 9 November 2016

The Conference of European Churches (CEC) open letter was issued only days before the referendum which, by a relatively narrow majority, approved the United Kingdom’s (UK) exit from the European Union (EU). This response from ‘Faith in Europe’ emerges against that background. The response obviously represents a distinctively British viewpoint, albeit one that raises issues of wider European concern.

‘Faith in Europe’

‘Faith in Europe’ is a national organization that is principally though not exclusively Christian (Islam and Judaism are represented within it). It is concerned for Europe’s well-being and the role of faith communities in shaping its future. Its members and constituent bodies (which include most ‘main-line’ Churches) are generally though not uncritically supportive of moves toward greater European integration. Its core members were greatly dismayed though not wholly surprised by the referendum’s outcome. Nevertheless, we recognize that this bitter experience provides an opportunity for reflection and the learning of lessons having Europe-wide relevance. We trust that CEC will contribute much to such a learning process.

The UK’s referendum

CEC’s recent document obviously identifies the EU’s major achievements as well as significant obstacles impeding the realization of its potential. This response does not cover the same ground. Britain’s referendum, however, offers much specific evidence, of EU-wide relevance, concerning present and possibly future difficulties.

Christianity as the Soul of Europe

The Rt Revd Dr Robert Innes
Bishop of the Anglican Diocese of Gibraltar in Europe
14 July 2016

Note: This is the written text of an illustrated presentation

Introduction

Europe is constantly at the forefront of the news. There are many within Europe, including the UK, who feel deeply negatively towards what they see as an attempted super-state run by faceless bureaucrats – caricatured as a centralised set of institutions intent on banning lead in organ pipes and making us buy straight bananas. But for many who live outside Europe it appears to be a promised land. For thousands of refugees, Europe seems a paradise, a stronghold of peace, prosperity and civilisation. Those who have lived a long time in Europe seem weary of it. But those who aren’t able to share the alleged European comforts, want to get here at any price to join us. ‘What is it that some have yet no longer want, and for which others yearn so deeply?’

What is Europe? Is it merely a certain geographical land mass and the diverse peoples who happen to live within it? Or is it also a certain project that aims to help those peoples to live together harmoniously and prosperously with a set of shared values? And if we want to be ‘out’ of Europe, is that a statement about our feeling disconnected from the continent or is it saying that we don’t want to participate in certain shared political institutions? And how is Christianity mixed into our history, our identity, our soul? This presentation explores some of the contradictions and challenges of Europe. It begins with a brief tour of the historical sources and origins of modern Europe and reviews the place of Christianity amongst those sources. We consider the triumphs and tragedies of twentieth-century Europe, which provide the immediate context for the modern European Union. And then we look at where Christianity – and particularly I suppose you will expect me to say something about the Anglican Diocese in Europe – stands within Europe today and how Christians might think about Europe as we live with the reality of a vote to ‘leave’ Europe. The presentation focusses to a degree on the East German city of Leipzig, because its built architecture conveniently highlights some of the key historical and Christian themes of our continent.

Thinking Creatively about Europe

Faith in Europe AGM, 9 July 2015

The Rt Revd and Rt Hon Dr Rowan Williams

former Archbishop of Canterbury and now Master of Magdalene College Cambridge

Text compiled from notes by Philip Walters and approved by Rowan Williams

I would like to focus on a number of aspects of European identity. Two obviously important constituents are the Classical heritages of Greece, to which we owe the idea of democracy, and of Rome, which has mainly meant organised militarism. However, it not enough to think of European identity just in terms of these two legacies. There is also the Christian legacy, and other legacies.

There were no weekends in Ancient Rome. This is not a frivolous point: weekends are markers for the passage of time in a religious context. With weekends we mark the reliving of the human story of the life of Jesus weekly and yearly; and this is tied in with the evolution of the European individual. Boris Pasternak said that Christ is a human life printed on the world. Nobody is exempted from this image: slaves, the poor, women. Yes, this legacy lies under the debris of patriarchy; but as Thomas Aquinas said, there are some areas of human life that are ineradicable.

Europe also has its Muslim and Jewish legacies. Christianity, Islam and Judaism are a family quarrel rather than a clash of civilisations. We need to remember that Medieval Catholic theology was crucially informed by influx from the Muslim and Jewish peripheries.