Reconciliation in Northern Ireland

1. Reconciliation in Northern Ireland The Churches and Reconciliation

2. Discussion Topics How can the churches engage the process of reconciliation? Is it necessary for the churches to engage the process of reconciliation?

3. How can the churches engage the process of reconciliation? A Framework: Structural and Ideational (or theological) A Case Study: evangelicalism (St Patrick’s, Downpatrick)

4. Religion and the Structure of Civil Society Religious Structures Ecumenical Agencies Denominations Congregations Religious Special Interest Groups Networks

5. Religious Belief Ideas that matter in divided societies Beliefs about the relationship between church & state Beliefs about religious and cultural pluralism Beliefs about relationships between religion, violence and peace

7. Religion & Evangelicals • Religion is important mostly for Protestants, for whom evangelicalism is a ‘core’ of their identity (Steve Bruce 1986, 2007; see also Patrick Mitchel 2003)

8. How to address religious aspects of conflict? • Understand how religion is important (see Claire Mitchell) • Understand for whom it is most important • Understand how their religious tradition has contributed to conflict • Drawing on that religious tradition, look for religiously-based resources for peace

9. For whom is it important? • Evangelicals • 25 – 30 per cent of the Protestant population • What do evangelicals believe? • Must be ‘born again’ • Bible is the inspired word of God • Christ’s death on the cross was a historical event necessary for salvation • Christians must express their faith through social action/evangelism

10. Historical importance of Evangelicalism • Conversion attempts then tension, hardened boundaries • The 1912 Solemn League & Covenant • Privileged relationship with unionist political power, esp. 1921-72 • Through organisations like the Orange Order

11. What mattered for evangelicals? • Covenantal Calvinism (the state must conform to God’s laws) • Protestants as ‘chosen people’/ divine right to rule • Justify violence as a last resort

12. Evangelicals during the Troubles? • Prominence of Paisleyism • Continues to articulate ‘traditional’ evangelical ideas • Paisley-centred view has, until recently, obscured broader changes within evangelicalism

13. Evangelicalism and Change • For God and His Glory Alone (1985) • Formation of Evangelical Contribution on Northern Ireland (ECONI) as a counter to Paisleyism • ‘Mediating’ Evangelicals

14. The Importance of Evangelicalism & Change Evangelicals have enjoyed a prominence and moral authority within Northern Irish Protestantism that is not necessarily shared by Protestant Christians within the ecumenical movement. Therefore changes within evangelicalism itself have the potential to have a powerful, far-reaching impact …

15. What matters for mediating evangelicals? • Anabaptist view of separation betw. Church and state (influenced by Hauerwas) • Pluralism of cultures, religions; no privileged place for ‘right religion’ • Advocates non-violence

16. Other types of evangelicals • Pietist (withdraw from society and politics) • ‘Post-evangelicals’ (more radical critique of evangelicalism, acceptance of post-modern interpretation of society and politics, attempt to transcend Catholic-Protestant traditions). See www.ikon.org.uk, Rollins 2006, 2008.

17. Why has evangelicalism changed? • Adjusting to loss of privilege, relationship with political power • Adjusting to increased secularisation • Adjusting to changes in the ‘structure’ of civil society (funding favours ‘cross community’ and ‘reconciliation’ groups) • Heartfelt reflection and actual changes in identity

18. Evangelicalism in the post-agreement public sphere

19. Traditional Evangelicals • From Ulster Says No to Ulster Says Maybe • Forms of Activism: • Focus on ‘moral’ issues (abortion, homosexuality legislation) • Target DUP (though signs of lost influence in the party) • Using interest group tactics (groups like the Caleb Foundation, Independent Orange Order, Evangelical Protestant Society)

20. Traditional Evangelicals • Theological Emphases: • Covenantal Calvinism (For God and Ulster!) coupled with pragmatic acceptance of pluralism – a ‘place at the table’

21. Mediating Evangelicals • Ulster Says Yes! • Forms of Activism: • Peacebuilding and Social Justice issues • Seek to ‘mediate’ between government and civil society • Co-operation with other religious and secular peace & reconciliation organisations) • ECONI/CCCI, Evangelical Alliance

22. Mediating Evangelicals • Theological Emphases • Anti-Calvinism and Anabaptism, enthusiastic about pluralism • Mediating evangelicals have faced opposition from committed traditional evangelicals and apathy from many others

23. Denominational Level • My research on evangelicalism focused on networks of organisations and congregations • What can or should be done at a denominational level? • Can concerted efforts at denominational levels have a further-reaching impact?

24. Church of Ireland: Hard Gospel Project • A Scoping Study 2001, Higgins report 2003 • It took its name from a quotation from a retired rector in the research report, who said: ‘I want to see a return to the hard gospel … that you love God and love your neighbour as yourself’

25. Hard Gospel Project: Four Aims • To enable the Church, at all levels, to model in its own structures and ways of being, the relationships and values with regard to overcoming sectarianism, community conflict, and dealing with difference that it will promote in wider society. • To develop and promote policies, practices and statements of the Church of Ireland that will encourage honest and constructive relationships in dealing with sectarianism and issues of difference in the church and wider society. • To enhance the capability of the Church of Ireland at all levels to take initiatives to build peace and to transform communities. • To implement initiatives, projects or programmes in collaboration with other Churches, agencies and groups in a manner that will create more open and inclusive local communities.

26. Presbyterian Church: Peacemaking Programme • To increase acceptance within PCI that peace building and reconciliation are a priority in the ministry of the whole of the church • To deepen understanding of the measures required for a stable peace and good relations by leaders and activists within PCI • To strengthen the capacity and infrastructure in the Church to sustain long-term peacemaking activities • To increase the number of PCI congregations developing on-going initiatives that will contribute to peace in society • To encourage boards, committees and agencies within PCI to explore and make a commitment to their own contribution to community relations in this society

27. Peacemaking Programme • Two full-time peacemaking officers • Presbytery peacemaking agents • Congregational peacemaking agents • ‘Gospel in Conflict’ training programmes and studies • Preparing Youth to be Peacemakers programme

28. Peacemaking Programme • In 1996 the General Assembly had requested each congregation to appoint a peace agent, but by the early 2000s only one-third of congregations had done so.

29. Interim evaluation by Green 2008 • Gospel in Conflict was ‘delivered in 18 different venues with 707 people participating. • ‘Preparing Youth to be Peacemakers’ (PYP) was revised, new resources produced and delivered in 12 different settings with 221 people participating. • The report noted that there was still significant opposition to peace work within the Presbyterian Church, but that this had seemed to lessen over the last decade.

30. Methodist Church • ‘Friends of all and enemies of none.’ • Church and Society Committee’s Council on Social Responsibility has produced materials including a liturgy for healing and Bible study materials (McMaster 2006, n.d.).

31. Catholic Church • Prominent clergy • Clonard monastery, other parishes with cross-community reconciliation groups

32. Should the churches engage the process of reconciliation? • As John Brewer (2003) has argued, the vast majority of Christians in Northern Ireland do not see themselves as part of the problem. That has meant they have been slow to name the churches’ role in the sectarian system and to critique their own traditions. But those that have built on the foundations of reflection and critique have also developed practical actions for crossing boundaries. These are accompanied by Biblically- and theologically-grounded narratives that justify the crossing of boundaries.

33. Should the churches engage the process of reconciliation? 2009 Report of the Consultative Group on the Past

34. Report’s call to the Churches By definition and nature sectarianism involves religion and the destructive patterns of relating that arise from a negative mixing of religious belief and politics. ... The Christian churches carry a particular historical responsibility, for they not only gave the language which both shaped and fuelled division, but often gave sanction to those who exploited theological disputes and differences for political and territorial gain. ... Yet some of the churches have recognised and addressed the religious dimension from the earliest days of the conflict. In their public statements some have accepted responsibility for nurturing attitudes which have contributed to the strength of sectarianism in the wider community. Indeed significant initiatives have taken place in recent years to identify and challenge sectarianism in their life and practice. Any move by the churches to acknowledge and respect the integrity of eachother’s tradition does make a significant impact on the context in which wider society can address the legacy of sectarianism. There is a strong Christian tradition in Northern Ireland. Therefore Christian churches have a particular responsibility to take a leading role within communities for addressing the destructive presence of ongoing sectarianism.

35. Visioning Ecumenism Survey • Faith leaders and laypeople alike place more importance on individual forms of reconciliation rather than social forms of reconciliation (i.e. Between Catholics and Protestants) • Clergy are more likely than laypeople to have accessed resources on reconciliation, but don’t feel adequately equipped by their denominations. They also lack time.

36. The Churches and Reconciliation • Modelling good relationships at an institutional level? • ‘Repentance’ for roles of the churches in the past? • Providing spaces for healing, coping with grief • Developing alternative theologies (Billy Mitchell, Ikon, Women & Peacebuilding) • Providing spaces for cross community interaction?

37. Focus Questions • Can the churches in Northern Ireland contribute to reconciliation? • If your organisation operates from a church or faith-based perspective, please draw on specific examples from your work.