Maahanmuuttajat ja monikulttuurisuus kirkon identiteetin ja mission haastajina, eurooppalaisia kokemuksia.

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1 Teologinen symposiumi Lähetyskirkossa Maahanmuuttajat ja monikulttuurisuus kirkon identiteetin ja mission haastajina, eurooppalaisia kokemuksia. Auli van t Spijker-Niemi Gerard van t Spijker Johdanto Kiitokset kutsusta osallistua tähän teologiseen symposiumiin. Aivan ensiksi haluan sanoa meidän molempien puolesta, että ihailemme ja arvostamme Lähetysseuran tapaa järjestää tilaisuus teologiseen pohdintaan Lähetysjuhlien yhteydessä. Ja valitsitte jälleen todella ajankohtaisen aiheen, jota lähestytään monipuolisesti ja syvällisesti. On todella kunnia että saamme osallistua tähän pohdintaan. Aiheenamme on Maahanmuuttajat ja monikulttuurisuus kirkon identiteetin ja mission haastajina, eurooppalaisia kokemuksia. Kirkkojen Maalimanneuvoston tilastojen mukaan maalimassa on nyt 215 miljoonaa maahanmuuttajaa. Heistä on 106 miljoonna kristittyjä. Ja toinen puoli muslimeja. Molemmat ryhmät tuovat kirkoille uusia haasteita. Kristityt perustavat usein omia kirkkojaan, heillä on erilainen teologia. Hekin asettavat Euroopan kirkot joutuvat uusien kysymysten eteen: Mitä tämä merkitsee kirkon ykseydelle ja ekumenialle, mitä Raamatun tulkinnalle, kun sitä luetaan erilaiselta kulttuuritaustalta käsin. Me asumme Hollannissa, ja siksi käsittelemme meille annettua aihetta lähinnä Hollannin ja Hollannin Protestanttisen kirkon näkökulmasta. Tässä kirkossa yhdistyivät noin kymmenen vuotta sitten kaksi reformoitua kirkkoa ja Hollannin pieni luterilainen kirkko. Se mitä kerromme on periaatteessa samanlaista myös monissa muissa Keski-Euroopan maissa. Puhumme Hollannin tilanteesta esimerkkinä Keski-Euroopan tilanteesta yleensä, siis eräänlaine case-study. Esitelmämme koostuu seuraavista osista: 1 Maahanmuuton historiaa Hollannissa (Auli) 1

2 2. Muslimit Hollannissa a. Historiallinen katsaus (Auli) b. Kirkon vastauksia islamiin (Gerard) 3 Yhteiskunnan maallistuminen ja kirkon merkityksen väheneminen (Auli) 4.Protestanttinen kirkko ja maahanmuuttajien kirkot (Gerard) 5.Haasteita yhteskunnalle 6.. Haasteita kirkon identiteetille ja missiolle, yhteenveto (Auli 1 MAAHANMUUTON HISTORIAA HOLLANNISSA Asumme Hollannissa, missä yli 17 miljoonasta asukkaasta yli 20 %, eli 3,5 miljoonaa on maahanmuuttajia. Maahanmuuttajina pidetáän virallisesti asukkaita joilla ainakin toinen vanhemmista ei ole syntynyt Hollannissa. Niinkuin minä, ja myös meidän lapset, ja viisi meidän kuudesta lastenlapsesta (joiden toinen vanhempi ei ole syntyperäinen hollantilainen) Maahanmuuttajista 1,5 miljoonaa on länsimaista kotoisin. Ei-länsimaiselta kulttuuritaustalta on n. 2 miljoonaa maahanmuuttajaa, eli 12 % asukkaista. Maahanmuutto alkoi Hollannissa suuremmassa mittakaavassa luvuilla. Voimme havaita kolme ryhmää maahanmuuttajia, joilla on erilainen kulttuuritausta: 1.Ensinnäkin siirtotyöläiset, jotka tulivat maahan kutsuttuina ja tarpeellisina luvuilla 2. Toinen suuri monikulttuurisuuden edustajien ryhmä on kotoisin entisistä Hollannin siirtomaista: Indonesiasta ja Surinamista Etelá-Amerikasta ja Antillien saarilta Karibian meren alueelta. Heistä valtaosa on kristittyja, mutta heidán joukossaan on myös muslimeja ja hindulaisia. 3.Ja nyt kolmanneksi on tullut pakolaisvirta 1990 luvulta alkaen: Bosnian muslimiväestöa, samoin pakolaisia mm. Afganistanista, Pakistanista, Somaliasta, 2

3 Eritreasta, Etiopiasta, Iranista, Irakista ja nyt sitten tietysti Syyriasta.. Hollannissa on tällá hetkellä noin henkilöä jotka ovat tulleet sinne pakolaisina. Oikeastaan aika vaatimaton määrä. Viime vuonna heitä tuli n Tämä virta ei ole siis niin suuri tulva kuin voisi luulla julkisessa keskustelussa. 2.MUSLIMIT HOLLANNISSA a. Historiallinen katsaus luvuilla kutsuttiin Hollantiin siirtotyöläisiä Marokosta ja Turkista, myös Italiasta ja Espanjasta. Mutta viimemainitut palasivat suurelta osalta takaisin omaan maahan. Niin oli arveltu tapahtuvan myös Marokkolaisille ja Turkkilaisille, mutta toisin kävi. Miehet jotka tulivat alunperin yksin, hakivat perheen Hollantiin, kun taloudellinen tilanne sen salli. Yhä edelleen monet Hollannissa syntyneet toisen polven siirtolaiset hakevat usein aviopuolison vanhempien kotimaasta. Sen seurauksena Hollannissa on nyt n Turkkilaista ja Marokkolaista muslimia. Lisäksi n muista maista tullutta muslimia (Afganistan, Somalia, Irank, Iran, Sudan,Suriname jne.), siis kaikkiaan n muslimia. Melkoinen määrä. Lisáksi yhteensä n hindulaista ja buddhalaista. Hollannissa on tällá hetkellä noin henkilöä jotka ovat tulleet sinne pakolaisina. Oikeastaan aika vaatimaton määrä. Viime vuonna heitä tuli n Tämä virta ei ole siis niin suuri tulva kuin voisi luulla julkisessa keskustelussa. Alunperin, 1990 luvulle asi, yleinen asenne oli melko suotuisa muslimiväestöä kohtaan. Naapurit osoittivat vieraanvaraisuutta. Valtion politiikka oli suunnattu heidän oman kulttuurin edistämiseen ja opettamiseen myös lapsille. Ajatuksena oli että he palaisivat joskus takaisin kotimaahansa. Nyt on Hollannissa kasvanut toisen polven marokkolaisia ja turkkilaisia, jotka ovat syntyneet Hollannissa, ja het ovat näkyvästi mukana katukuvassa ja yhteiskunnassa. Viimeisen vuoden aikana valtio on muuttanut politiikkaa, ja yhä enemmä yritetään panostaa kotoutumiseen. 3

4 2000 luvulla yleinen mielipide on kääntynyt islamin vastaiseksi. Varsinkin World Trade Centerin iskun ja nyt uudelleen Pariisin terroristi-iskujen jälkeen. Llisäksi murhasi fanaattinen muslimi nuorukainen kadulla Hollantisen filmintekijän Theo van Goghin Kyseessä oli uskontoon perustuva murha. Van Gogh esiintyi paljon julkisuudessa ja puhui halventavasti Islamista. Hän oli myös tehnyt Islaminvastaisen filmin Somaliasta kotoisin olevan kauniin parlamentaarikon Ayan Hirsi Alin kanssa..tämän murhan on vaikuttanut voimakkaasti yleiseen mielipiteeseen. Nykyisin monet julkisuuden henkilöt puhuvat halventavasti Islamista ja kaikista uskonnoista Osa heistä on kotoisin Muslimimaista. Muslimit joutuvat yhä enemmäm puolustusasemiin. He eristäytyvät ja korostavat omaa identiteettiään. Katukuvassa huivien käyttö on yleisempää kuin 20 vuotta sitten. Muslimit kokevat syrjitää, myös työnhaussa. Nuoret eivät saa työharjoittelupaikkoja. Tämä aiheuttaa katkeruutta. Toisaalta haluan mainita että onneksi on myös muslimeja jotka ovat esimerkkejä onnistuneesta kotoutumisesta ja integraatiosta. Rotterdamin kaupunginjohtaja Ahmed Abouteleb on Marokkolaisen imamin poika, joka tuli 15-vuotiaana marokkolaisesta pienstä kylästä Hollantiin. Hän on valtavan kunnioitettu kaikkilla, ja myös tunnustava muslimi. Eduskunnan puhemies Khalid Arib on Marokossa syntynyt nainen, joka 15- vuotiaana tuli Hollantiin Isä oli tullut siirtotyöläisenä maahan 1960 luvulla. Suuri muslimiväestö pelottaa nyt monia, ja aiheuttaa jännityksiä. Äärioikeistolainen, islaminvastainen puolue on nousemassa maan suurimmaksi puolueeksi. Viimeaikoina on myös esiintynyt pakolaisiin ja moskeijoihin kohdistuvaa väkivaltaa. Ensi kertaa historiassa on nyt syntymässä kahden muslimin aloitteesta erityinen maahanmuuttajien poliittinen puolue, joka haluaa osallistua vuoden kuluttua eduskuntavaaleihin. 2. b. The church and de Muslims 4

5 During the 1980s and 1990s As Auli has stated, from the end of the 1960s thousands of migrant workers from Turkey and Morocco were invited to come to The Netherlands. In general, the population showed openness to receive these new inhabitants. It also gradually became clear that in the years to come, a part of the population would be Muslim. The Protestant Church in the Netherlands started to appoint several pastors (six in total) who were tasked to prepare church members for meeting Muslim citizens. Most of these pastors had served as missionaries in Muslim countries. Two of them had been active in the Christian Study Centre of Rawalpindi, Pakistan. These pastors worked in close collaboration with Roman Catholic priests, who were engaged for the same purpose in their Church. All of them participated in a European network of Church workers to meet Islam. In the hopeful ecumenical climate of those years the CEC and the European Conference of Roman Catholic bishops had set up the Committee for Relations with Muslims in Europe. Established in 1986, it existed until They were also related with the dialogue programs that had been developed in the World Council of Churches, and represented the ideas expressed in the WCC publication: Guidelines on Dialogue with People of Living Faiths and Ideologies These specialists were active in - Organization of meetings and courses where local Christians were informed about Islam. They presented an Islam that was less aggressive than the Islam that was previously presented; - Stimulating study and discussion groups at a regional level - Giving advice on questions about dealing with Muslim children at school, or contacts with Muslims as workers or colleagues in factories and the building sector. - Organizing contacts between Christians and Muslims about different themes. Christians visited a mosque, Muslims were received in the church. 1 Jan Slomp and Hans Vöcking, The Churches and Islam in Europe, Studies in Intereligious Dialogue, 21 (2011) 2,

6 - Providing pastoral care, and creating guidelines for young people who started interreligious marriages, mostly a Christian girl who would marry a Muslim boy. - Assisting Muslims understand the legislation about building mosques, mediating with different people involved in producing hallal food, and thus explain the necessity of ritual slaughter. These pastors were met with openness and curiosity. Dialogue with Muslims was expressed as hospitality, and an understanding of Islam as a religion that has much in common with Judaism and Christianity. I participated in regular meetings between pastors and Muslim leaders. A group studying what were the common and divergent ideas of Christians and Muslims. I was invited to speak in Utrecht about Christian ideas about Muhammad during the celebration of the anniversary of the Prophet. This approach had positive results. For instance: older Muslims and older Christians discovered a common concern on the question how to raise their children in a secularized society. Muslims preferred to send children to a Christian school, as these were not as secularized as the country in general. In these Christian schools the questions were raised as: should the teaching be adapted, and how should celebrating Christmas and Easter be organized. There was a problem: the migrant workers were poorly educated, did not speak Dutch properly, were not schooled in Islam. Their leaders were imams who were appointed by the Turkish government, or by a Moroccan organization, who even less spoke Dutch. In brief: a spirit of dialogue was developed that meant: hospitality, creating openness, resisting hostility, remove the image of Islam as being hostile, defend the rights of underprivileged workers. An attitude of mutual respect was created. Second period This situation has gradually changed from around 2000, starting with the attack on the Twin Towers, as Auli explained. The general attitude of hospitality and openness towards Muslims gave way to one of mistrust and fear. 6

7 This change in the public opinion coincided with the steady progress of secularization, declining Church membership, decreasing Church finances. The pastors who promoted dialogue between Christian and Muslims who were retired, were not replaced. Only recently (2013) has the National Council of Churches appointed a pastor for the promotion of interreligious relationships. With a few exceptions, the Church has become silent in matters of meeting with Muslims, and in fact more defensive towards Islam. A new report in which the Protestant Church presented its position shows less openness towards Islam. Because of this more hostile attitude towards Islam, also Muslims tended to be more introverted. On the level of national politics, next year a Muslim political party will probably participate in the national elections. Until now, many Muslims have participated in different existing political parties. However there are promising local initiatives, and hope giving attitudes. - Some weeks ago where we live, in Utrecht, a new mosque, the Ulu Mosque, funded by people mainly from Turkish origin, built on a prominent place near the centre, was opened in the presence of the Mayor. One of its rooms is a place of silence where Christians and Jews may come for meditation and prayer. - At the local level there are contacts between the parishes and the mosques. Also in our district of the city where we live, a committee of Christians and Muslims exists, aimed at maintaining relationships and a good neighborhood. But until now we have failed to find the right formula and working program. We also feel that we have to defend Muslims and Islam, within the churches as a non-violent religion. - In the last few years interreligious celebrations were organized where Christians, Jews and Muslims participated, during the national ecumenical week of prayer for peace in September. Muslim refugees from 1990s Groups of Muslim refugees arrived in the country, starting with the Bosnians about twenty years ago. Especially since the civil war in Syria the Muslim refugees have met resistance from the population. 7

8 The Protestant Church has been very clear. In sermons and declarations, as well as through concrete actions, the Church has shown hospitality towards new migrants and especially to new refugees. This is in contrast to ever more restrictive government policy. The government is often extremely harsh. A considerable number asylum seekers, after rejection by the Immigration Court go on to appeal to the highest national court. However, having been rejected by the ordinary immigration court, they are not entitled to receive accommodation, or earn money by working. These asylum seekers are removed from the Asylum Seekers Centre and put on the streets. In several cases Churches have provided for sanctuary for these undocumented refugees. Local Churches organize celebrations in front of the gates of detention centers. They pray and sing, to encourage asylum seekers who are detained waiting to be deported to home countries. The department for Mission of the Protestant Church (KerkinActie) has protested against this detention and pleaded for undocumented refugees, who are out on the streets without shelter. The number of undocumented in the country is estimated at (In Utrecht they number around 5000). The diaconal service of the Protestant Church lodged a complaint against the Dutch State with the European Commission for Social Rights in Strasbourg. The Commission spoke out, at the end of 2015, that the Dutch authorities are obliged by international law to serve unwanted refugees with at least Bed, Bath and Bread. The Department for Mission of the Protestant church contacted the Parliament to take account of this. Perhaps also because of the clear position taken by our church, the Council for World Mission, organized in The Netherlands a group of tem theological studies from six continents who should explore how the Church may care for migrants and how to fight human trafficking. The Council for World Mission, which has is roots in the former London Missionary Society, nowadays is an active international missionary organization in which 51 Churches, many of them Presbyterian, are involved. At the local level parishes provide help with volunteers in centers for asylum-seekers. A last striking example may be seen in the reaction of the local Church in Utrecht when a Dutch group of defenders of the Pegida movement organized a demonstration against the asylum seekers in the city. The parish decided to open the doors of an old, historical church building next to the place of the demonstration. In this Church people were welcomed for singing, praying, and discussion, and listening to refugees who were telling their stories. 8

9 Baptism of converts A special case should be mentioned: As in several countries (Afghanistan, Iraq, Iran and Syria) Christians are persecuted, the adherence to the Christian faith may be a reason for receiving asylum in The Netherlands. State officials are sometimes doubting the seriousness of a conversion case, and ask advice from the churches. The churches have produced Guidelines for the parishes in questions of baptizing converts from Islam to Christianity. (In goede aarde: advies voor de doop en begeleiding van asielzoekers). At the request of lawyers who defend asylum seekers, the Protestant Church has created a team of eight ministers/pastors trained in personal pastoral care with new converts. Collaboration with international organizations In these questions Churches cooperate with organizations that defend the rights of refugees. - At the grassroots level, like: International Network of Local Initiatives with Asylum Seekers (INLIA), an organization of some 500 local faith communities, many of them in Germany, with its headquarters in The Netherlands. Its director is an advisor of the National Council of Churches. - At the official international ecumenical level Churches deal with ecumenical partners, like the Council of European Churches (CEC). Within the CEC an active organization exists: Commission for Migrants in Europe (CCME), actively lobbying in Brussels, and critically following the moves of the European Commission. CHALLENGES FOR THE CHURCHES Dialogue or testimony The attitude of missionaries of one generation ago, pleaded for openness and hospitality towards new Dutch citizens, and understanding of Islam. This made them hesitate to work to attempt conversion. In our discussions with practicing Muslims we have the experience that they always try to make converts for Islam. Or at least they show that they are happy to proclaim their Muslim faith. It is our conviction that they expect us to do the same: show the value of the Christian faith. But, in reality, we discover that we have not learned how to show our joy of being Christian as long as we are not inside our Churches. 9

10 3. MAALLISTUMINEN HOLLANNISSA Jotta paremmin ymmärrämme mitä nämä maahanmuuttajat merkitsevát kirkolle, ja kirkon vastauksia tilanteeseen, puhun nyt lyhyesti maallistumisesta ja kirkkojen aseman muutoksesta Hollannissa viime vuosikymmenillä. Pelkään että Hollanti on yksi niitä Euroopan maita missä maallistuminen on edennyt nopeimmin. Hollanti oli vahvisti kirkollinen maa noin 1960 alkupuolelle asti. Kristillinen kirkko vaikutti kaikkialla luvuilla maallistuminen alkoi levitä kovaa vauhtia. Kirkkojen jäsenmäärät laskevat edelleen yhä nopeammin.. Ei uskontoa RK Nyt PKN muut krist. Muut uskonnot ,8 4,2 7 (islam 5%) Suurissa kaupungeissa tilanne dramaattinen. Amsterdamissa kuuluu enää vain 2 % protestanttiseen kirkkoon, 8 % katoliseen kirkkoon, ja 13% on muslimeja. Utrecht missä asumme on asukkaan kaupunki. Utrechtin Protestanttisessa Seurakunnassa oli vuonna 2012 siinä jäsentä, nyt noin Tyypillistä on myös vauhti jolla kirkkoja suljetaan. Nyt on Hollannissa n katolista käytössä olevaa kirkkorakennusta. Seuraavan kymmenen vuoden aikana niistä suljetaan Meidän korttelissamme oli vuoteen 1978 neljä protestanttista kirkkoa, nyt kohta yksi. Kirkoista on tullut näkymätön tekijä julkisessa elämässä. Nyt olen tarkastellut kirkkojen tilannetta Hollannissa lähinnä suurten kirkkojen näkökulmasta. Kuitenkin on tärkeää lisätä, että, pienet kornservatiivisemmät kirkot 10

11 kasvavat, niitä voisi verrata Suomen kirkon sisäisiin herätysliikkeisiin. Samoin helluntalaisiin jotenkin liittyvät karismaattiset suunnat vetävät kansaa.. Tämä on siis vanhojen kirkkojen tilanne, missä joudumme kohtaamaan monikulttuurisuuden ja islamin ja monikulttuurisuuden tuomat haasteet. Ehkäpä maahanmjuttajakristityt voivat siinä auttaa. Monet maahanmuuttaja kristityt ja varsinkin papit pitävät itseään Jumalan Eurooppaan lähettäminä, julistamaan evankeliumia maallistuneille eurooppalaisille. Niinkuin Jumala kutsui Aabrahamin, Mooseksen, Joosefin, Ruutin ja monet muut, jättämään maansa ja siten palvelemaan häntä, niin Jumala on kutsunut heidätkin. Mutta ymmärtävätkö pernteiset kirkot myös tämän? 4. THE PROTESTANT CHURCH AND THE MIGRANT CHURCHES Auli has shown that there are about non-western migrant Christians. Many of the non-western migrant Christians are Roman Catholic. The Christians from the western world are fewer; they integrate easily into the existing Churches. A large number of these non-western Christians are not integrated in one of the existing churches. They are organizing themselves in language or culture based new Christian churches. The number of these new migrant churches is estimated to be They have services in 75 different languages. These churches represent a great diversity: - From age old Armenian or Syrian Orthodox Churches to Latin American Pentecostal Churches; there are a variety of African churches. - - These Churches vary also in numbers of their members: from several thousand to fifty or less. - - Several of these churches are branches of existing churches elsewhere, other churches were created by charismatic leaders who converted to Christianity while being in the Netherlands. (Kores Iranian Church; Ethiopian Church; Spanish speaking Encuentro con Dios);\. - Particularly African Churches have a drive for mission in the secularized western world, and feel often superior to the established churches, that they consider as dead/. - Most of these churches hire a church building for celebrations in the Sunday afternoon - A small minority dispose of the finances to by an existing Church building, that had to be closed. example: The Chinese Church in Utrech. - 11

12 These churches offer often a place to feel at home for vulnerable and often emotionally weak and traumatized members. Through their great diversity, and organization mostly in small groups they are not readily visible in society, and easily overlooked, also by the established churches. The Training Institute for Overseas Mission, Hendrik Kraemer Institute, started in 1992 organizing meetings for leaders of these churches. These meetings have resulted in two initiatives: a) The creation of a platform where these churches may encounter each other and help each other with legal questions, questions of integration, find a place to celebrate on Sundays. The platform is called: Samen Kerk in Nederland: SKIN (Being together Church in The Netherlands); it has about 75 member churches. The Protestant Church supports this Platform and guarantees the salary of its full time coordinator. This coordinator is Anmar Hayali, who was born in Iraq. This organization represents the new migrant churches in the National Council of Churches, and before the national political authorities. b) The organization of theological training for leaders of these churches through a one year course on Saturdays. The course was in Dutch and in French. The content was: introduction to Biblical Theology, introduction to Churches in the Netherlands. Besides the history of the Churches, attention is being paid to the theological arguments for ethical positions taken by the Church in matters of gender and the legalization of assisted dying. These positions are often strange for the new migrant churches. The organization of the platform SKIN has become increasingly independent and has determined its own priorities. It focuses on three points: a) Training and equipment. It organizes courses for Church leaders. These courses comprise reflection on the place of the new churches in Dutch society. Many of these churches have a drive for mission in the secularized Dutch society. Lessons are; Biblical theology, and introduction of the established churches, intercultural communication, training of young people. There are also practical lessons such as book keeping and Church member administration. b) Assistance in finding housing c) Development of training for youth. 12

13 In many migrant churches there is an important generation gap. The older people placing emphasis on language and culture of the home country, the younger generation, speaking fluent Dutch, being eager to learn how to cope with a secularized society like Holland. d Theological Reflection. In 2015 a booklet was published jointly by the Dutch Missionary Council and SKIN with a theological reflection on migrants and migration. It contains as guidelines for reflection on in local parishes on migrant churches. It is called: The Other my neighbour. It draw its inspiration from the publication of the World Council of Churches: The Other is my Neighbour, Developing ecumenical responses to migration. Geneva WCC Relationships between the established and new churches The older established churches have little or no contact with these new churches. They recognize the fact that these churches show an enormous vitality and fresh spirituality, which could be stimulating for the old churches. But in reality, this turns out to be very difficult. Only in a few cases does a church find a way of affiliation with the Protestant Church of the Netherlands (Examples: Chinese Church, Utrecht; the Urdu Church; Indonesian Church, Moravians). In several cases new churches have bought the Church building of an established church that had to be closed. In recent years the way to make acquaintance was through : - The organization of regular meetings (three times a year) where local pastors of established churches and migrant churches exchange experiences in the life of their parishes. - The organization of Choir Festivals. In principle these churches might inspire Christians of the local established churches. In reality this is not happening. Challenge for the Churches Migrants may help the Church to reinvent its identity, as being not ultimately defined by language, culture or nationality. There are basic notions on Christianity that have to be remembered. The WCC booklet on developing an ecumenical response to migration offers a set of some of basic notions, of which I mention something in the following. - Many persons described in the Bible are strangers on the move. - Nomadic life marked the identity of the people of God. 13

14 The people of Israel escaped slavery and worshipped God in a portable sanctuary (Ex. 26). Jewish communities celebrate this still in their Sukkot rituals, the Feast of the Tabernacles. - We Christians should keep in mind that Jesus was the man who had nowhere to lay his head on (Luke 9,58). - As the word incarnate, Jesus can be described as the a divine migrant who crossed borders between heaven and earth. - In the first letter of Peter, Christians are called: aliens and exiles (I Peter 2,11). People of God are resident aliens. - St.Paul writes to a multi-ethnic congregation in Corinth, we are slaves or free, Jews and Greeks, are made to drink one Spirit. (1 Cor. 12,13) 2 - These notions may be rediscovered in the complicated collaboration with migrant churches. 5. CHALLENGES FOR DUTCH SOCIETY Religion in the public square The presence of many citizens who have a non-christian religion raises the question as to how religion should be expressed in the public space. Actually there is a fierce debate, also within different political parties: what should be the factor religion in the public domain, and what in fact, are the fundamentals of Dutch society. Is it possible for Muslims to assimilate in a society that is based historically on Jewish-Christian values? In parliament the question was raised about the fundamentals of our society. The leader of the anti Islam party contended: we have to defend our Jewish Christian tradition. Therefore, there is no place for Muslim refugees. The representative of the Conservative Christian party replied: The Christian tradition teaches me: every human being counts in the eyes of God, and therefore he counts for me, and should count for us all. 2 The Other is My Neighbour. Developing an Ecumenical Response to Migration. WCC Publications ISBN: ,

15 But here the question has to be raised as to what extent expressions of one s religion in public should be accepted. The majority of the population considers religion to be a private matter, a system of personal convictions. Freedom of religion is reduced to freedom of opinion. However, Muslims do not see their religion as a private opinion. It is a way of life. Thus far Islam has contributed to shaping society, just like Christianity did until recently. As soon as Islam expresses itself in the public domain, problems arise: - The call for prayer from the top of the minaret, is an example. The building of a minaret and a mosque, causes problems. (In Switzerland the building of minarets is forbidden by law.). - Moslims claim the right to eat hallal food. Supermarkets should offer meat from animals that are slaughtered according to their religious rituals. The ritual way of slaughter gives rise to regular debates in society and in parliament. - Muslims claim a place for prayer in public spaces like hospitals, or sometimes schools and universities. - Muslim women claim the right to wear a scarf or nikab, also when working in a public institution. - Muslims claim the right to create Muslim primary and secondary schools, and there already is a Muslim university in Rotterdam. - With regard to sports and swimming possibilities, Muslims claim the separation of men and women. Here choices have to be made as to how to organize society: Do we opt for a) a secularized society where all religion have equal rights, including the right to express one s belief in public? A secular society in the sense that no religion is favored above another, in the terms of Rowan Williams: a procedural secularism? Or should we opt for b) a system of laicité, like in France, strict separation of religion and state, wherein all religious expression is banned in public spaces; in the terms of Rowan Williams: a programmatic secularism?

16 It is a challenge for the Churches to discuss these issues and to discuss this with politicians. 5. HAASTEITA KIRKOLLE JA SEN MISSIOLLE, JOHTOPÄÄTÖKSIÄ 1. Sanoin ja teoin todistaa evankeliumin perusarvoista: Jumalan rakkaus heikkoja ja sorrettuja kohtaan, lähimmäisenrakkaus ja vieraanvaraisuus. 2. Interkulttuurisen kommunikaation tärkeys. Monet hyväätarkoittavat yhteydenotot sekä muslimien että maahanmuuttaja-kristittyjen kanssa kariutuvat kaikenlaisiin väärinkäsityksiin, ja yhteys aiheuttaa turhaantumista ja ärsyyntymsitä. (huolimattomuus, ei tulla ajoissa, sähköpostia ei vastata, yhteydotto aina meidän aloitteesta jne...) Henkilökohtainen yhteys on välttämätöntä, siihen pitää panostaa aikaa. 3. Yhteydessä muslimien kanssa: selkeä todistaminen omasta uskosta, yrittämättä käännyttää. Muslimit ovat hyvin radikaaleja ja vakuuttuneita oman uskonsa arvosta. Kristityillä saattaa olla nykyisin taipumus vähätellä oman uskon merkitystä..oman uskon arvon ymmärtäminen ja siitä avoimesti puhuminen, samalla kunnioittaen toisen uskoa, saattaa vaatia harjoittelua. 4. Luoda mahdollisuuksia maahanmuuttajille elää heidän uskonsa omalla tavallaan ja aluksi omalla kielellään. Ehkä kirkon tiloissa, osana seurakuntaa. Ehkä omana kirkkona. Etsiä samalla myös mahdollisuuksia yhteyteen ja kotoutumiseen.. Oma yhteisö on usein maahanmuuttajille usein se turvaverkko joka auttaa ja tukee myös mielenterveysongelmissa. Rowan Williams, Faith in the Public Square, London: Bloomsbury, 2015, pp

17 5. Viholliskuvat. Kirkon pitää tunnistaa vihapuhe maahanmuuttajia tai muslimeja kohtaan yhteiskunnassa ja myös kirkon piirissä. Ja puuttua siihen. Jos julkisuudessa ilmenee yksipuolisia ja vääristeltyja kuvia Islamista, voi myös kirkko oikaista niitä. 6. Laittomasti maassa oleskelevat. Siis ne jotka eivät saa oleskelulupaa ja jotka pakenevat vastaanottokeskuksista, ehkä maasta karkoituksen pelosta. Kirkkoturva. (2500 kadonnut vastaanottokeskuksista). On tärkeää että kirkko puolustaa heidän oikeuksiaan ja huolehtii heistä, niinkuin huolehdimme myös kodittomista. 7. Vastaanottaa haaste teologiseen pohdintaan: Mitä merkitsee -että kaikki kristityt ovat vieraita ja muukalaisia maan päällä, t.s. myös maahankuuttajia - että kirkkokin on matkalla ja joutuu jatkuvasti kyseenalaistamaaan oman identiteettinsá ja etsimään uusia uskon ja todistuksen muotoja - että olemme kaikki kristittyinä matkakumppaneita pyhiinvaellusmatkalla? 8. Osallistua keskusteluun uskonnon paikasta julkisessa tilassa Helsinki, Auli van t Spijker-Niemi Gerard van t Spijker amvantspijker@planet. nl a.g.spijker@planet.nl 17