PRINCIPLES FOR PUBLIC ADVOCACY
Introduction
The Principles for Public Advocacy of the Pennsylvania Council of Churches
contains the underlying principles for the Council’s advocacy ministry. Because the Council’s advocacy efforts often
extend beyond those directed solely at federal or state legislators, these
principles reflect a broader view of our responsibility to be faithful
advocates, recognizing the call for all Christians to engage in faithful
witness in all aspects of public life.
This document has traditionally been produced on a
biennial basis. In the past, it was a
document that provided both principles and a list of policy positions supported
by the Council. In the 2003-2004
biennium, for the first time both the principles and policy positions were
organized around the Biblical concepts of justice (economic, social, civil,
environmental, and criminal) and shalom (health, wholeness, and peacemaking),
and the document also contained
printed reference to the denominational positions of the 43 member bodies of
the Council. This way of organizing has
worked well, and it is where the writing team started in formulating this
document.
In the course of discussing how to present these
this document, the writing team noted that the principles themselves, because
they are based on Biblical concepts supported by member denominational
positions, are not likely to require substantial updates for every
biennium/legislative session. It is the
policy positions and legislative priorities that are in need of change
biennially as new legislation and policies are proposed and enacted, or as
conditions (the economy, for example) change at the local, state, federal, and
global levels. To that end, the writing
team has elected to produce this latest Principles for Public Advocacy
as a more permanent document, open to revision as necessary, but not
necessarily on a biennial basis. Policy
statements/position papers and priority issues for the biennium will be
presented separately, beginning with the 2005-2006 biennium.
The policy positions continue to be derived from
the principles presented in this document.
They are designed, along with the Principles, to inform
the Council’s advocacy efforts, but not to cast specific efforts in stone;
issues and priorities do not remain static during the course of a legislative
session, and neither should the Council’s advocacy efforts. This new presentation of the Principles
with separate policy statements and a biennial statement of priorities provides
additional flexibility to respond as advocacy needs arise.
A writing team comprised of the following persons
wrote the first draft of the Principles:
·
The Rev. Dr. Bruce
Bouchard, Penn Central Conference, United Church of Christ and Chair, Public
Advocacy Action Team
·
Ms.
·
The Rev. Richard Guhl,
Penn Northeast Conference, United
·
Mr. Milton Leake,
Diocese of
·
The Rev. Gary L. Harke,
Executive Director,
·
The Rev. Sandra L.
Strauss, Director of Public Advocacy,
Several drafts of the document were read by the
members of the Council’s Public Advocacy Action Team and the Steering Committee
prior to two readings by and final approval by the Council’s Governing Board.
Purpose
It is the aim of the Governing Board and all who
took part in crafting the Principles
that they serve the following purposes:
- To provide principles that reflect the principles and policy positions
of the member bodies of the Council, where those bodies are in agreement,
and thus witness to those bodies’ unity in Christ;
·
To serve those member church bodies by providing a
compilation of the Council’s principles, with references indicating principles
held in common;
- To provide the basis for the Council’s policy positions and
priorities for public advocacy; and
- To inform
policy-makers concerning the principles that guide the Council’s advocacy
efforts.
Suggestions for use
For the 43
member bodies of the Council, here are some suggestions for use:
·
Use this resource as the basis for adult classes.
·
Place the document in the church or judicatory library for reference.
·
Use the document at annual conferences as part of a workshop on
ecumenical activity.
·
Use the document as a guide for advocacy efforts by individuals,
congregations, member church bodies, and other groups of concerned persons.
·
Prepare groups of citizen advocates for legislative visits through study
and analysis of particular topics.
·
Review particular policy positions related to legislation and analyze
the implications for action within the member church bodies.
Part
I:
Principles for Public Advocacy
Principles for Public
Advocacy describes the values that the Pennsylvania Council of
Churches’ 43 member bodies believe should govern legislators’ decisions. The Principles
are organized around the Biblical concepts of justice and shalom, presented
under the major categories of wholeness, health, reconciliation/peace, economic
justice, social justice, civil justice, environmental justice, and criminal
justice. Specific policy statements of
the Council, along with priorities for legislative advocacy, are contained in
separate documents that are revised on, at minimum, a biennial basis; the
positions are derived from these deeply held principles. Together, the Principles
and policy positions constitute the total current policy statements of the
Pennsylvania Council of Churches. Part II of this document lists the church
body and communion documents cited in the footnotes.
Preamble
The Pennsylvania Council of Churches envisions a
Commonwealth characterized by a profound sense of justice and shalom in human
relationships and social structures at all levels of society. Such justice is
rooted in God’s commandments to ancient
Life in a Commonwealth characterized by justice and
shalom would be drastically different for most Pennsylvanians. While we acknowledge that it may not ever
come to fruition, the Council supports a vision for a just Commonwealth that
encompasses the principles contained in this document, presented as
follows: All persons would receive
respect, regardless of their place in society.
All would have a voice in government at all levels, and access would not
be limited because of situational factors such as lack of wealth or distance,
or demographic characteristics such as race, ethnicity, gender, sexual
preference, or religious affiliation.
All would have everything they need—living wage jobs, and adequate
health care, housing, food, and education.
No one would be discriminated against because of the color or his or her
skin, gender, ethnicity, sexual orientation, disability, or economic status. All who are unable to work or care for
themselves for reasons of health, disability, or economic climate—whether
permanent or temporary—would receive adequate care and support. All who have run afoul of societal rules will
be treated with dignity, with an eye toward rehabilitation and
restoration. Governments, government
institutions, businesses, and all other organizations and institutions would
follow through on promises; government would protect civil liberties for all
and take seriously its responsibility to work for the common good, and
businesses and other organizations and institutions would treat employees
fairly and contribute appropriately to our society. All would work to protect and sustain the environment,
protecting the integrity of God’s Creation.
This vision of justice and shalom for all
Pennsylvanians, embodied in the Principles, is what provides the
Pennsylvania Council of Churches with the impetus to engage in advocacy efforts
on behalf of its member bodies and all Pennsylvanians. The Council believes that these principles
will provide guidance for Council staff, member bodies, and individuals in
establishing advocacy goals and priorities, and food for thought for those who
represent citizens of the Commonwealth in each branch of government at both the
state and federal levels—executive, legislative, and judicial.
There are eight particular areas of justice and
shalom that the Council believes are crucial to the achievement of a just
Commonwealth that reflects the loving-kindness God intends for creation:
wholeness, health, reconciliation/peace, economic justice, social justice,
civil justice, environmental justice, and criminal justice. Shalom, a Hebrew
word typically defined as “peace,” actually represents a much broader meaning,
encompassing well-being, health, prosperity, soundness, completeness, and
wholeness. Theologian Cornelius
Plantinga, Jr. defines sin as “the vandalism of shalom.” Justice reflects God’s character—that which builds peace, pursues truth, shapes community,
upholds right, and delivers the oppressed.
Principles that apply within
each of these areas are presented below, along with some examples of specific
advocacy positions and efforts undertaken in the past.
Wholeness
Wholeness is achieved when persons know themselves
to be worthy of respect simply because they are, each one, made in the image of
God.
We experience wholeness in society when:
·
the value of human
beings is not based upon their monetary worth or power of position, upon their
abilities or disabilities, upon their demographic
characteristics, gender, culture, language, or sexual orientation, but
rather upon their being part of the human family
·
every child is nurtured
and educated because each child is recognized as precious
·
its most vulnerable
citizens—the young, the old, the poor, the mentally or physically fragile are
not penalized or made to suffer, but rather have access to all that helps
create a decent life: adequate health care, housing, food, education, and
nurture.[2]
Health
Our understanding of health comes from our belief
that Christ is the great physician, for he “came that we might have life and
have it abundantly” (John 10:10, NRSV).
Health means more than physical well-being. A Commonwealth that fosters healthy persons and
communities exhibits high regard for those who are physically and mentally ill
as well as those who are physically and mentally well. A healthy society does not promote activities
that lead to addictions.
In a healthy society, the well-being of all is a
priority. Healthy persons and
communities grow and flourish when society creates an environment that ensures
that all have what they need to sustain them throughout every age and stage of
life. There is adequate education to prepare individuals to live healthy lives
and contribute to the health of society.
Wages are adequate to provide a reasonable means of subsistence, and
those who are unable to work receive what they need to sustain a healthy life. Given the importance of healing in the
Biblical tradition, we affirm that all persons must have access to adequate and
affordable health care,[3]
and not be forced to choose between health care and other necessary goods and
services, such as food, shelter, and transportation.[4]
Reconciliation/Peace
Peace and reconciliation between persons and within
the systems of society are both matters of faith and the result of human
beings’ partnership with God in God’s work throughout the world. Scripture
gives a vision of a world at peace in numerous places; brokenness and
sinfulness are not the final words for humankind. God is constantly at work
healing the brokenness that exists in individual lives, in families,
communities, congregations, political processes and systems and in the
environment around us.
Peacemaking is the appropriate human response to
the divine gift of peace, wholeness and reconciliation.[5] God calls us to reconciliation: between
individuals, within families and communities, and among nations. When faced with conflict and brokenness, our
first response is to seek a peaceful solution that ensures the health and
safety of all involved.
There will never be peace on earth as long as there
is injustice. Biblical witness affirms over and over that those who are committed
to peace need to work for justice for all of God’s people. Peace and justice
are integral to faithfulness.[6]
Economic Justice
Economic justice is
rooted in our awareness of abundance—abundance visible in creation and
testified to by scripture. Beginning with a presupposition of abundance frees us
to live in generosity, recognizing that there is enough for all. God’s riches
are not to be stored up selfishly in barns of our own building, but are rather
to be shared generously by all. Since we
are freed from the fear that we need to accumulate, we are also freed to affirm
“enough” is sufficient for our needs and best for healthy human life and
society.[7]
The whole of society is strengthened as its members
participate in and contribute to the common good.[8] We
affirm the need to eliminate poverty for it destroys and degrades human lives.[9] All people should be educated and empowered,
to the extent possible, so that they can enjoy the benefits of economic
opportunity.[10] It is the Commonwealth’s
responsibility to provide a thorough and efficient education to every child.
The failure of a society to provide adequate educational opportunities for
children and youth and opportunities for gainful employment condemns some
people to poverty and weakens the fabric of community life.[11] When
people have no hope for a better future, crime increases and society suffers.
We need to provide
adequate funding and tools to sustain families as family members enter into the
workforce, and not penalize families when members become employed.[12] This includes access to affordable housing,
childcare, health care, transportation, and any other services that support
families’ and individuals’ ability to be productive members of the
Commonwealth’s workforce. We must also
ensure that all persons are guaranteed income security when they reach
retirement age or are no longer able to work for reasons of health or other
disabilities. Federal and state
governments have a responsibility to ensure that government and private programs
that provide such security remain in place and are funded adequately, and
businesses have a responsibility to protect and uphold programs such as health
care coverage and pension plans that preserve workers’ economic security.
Citizens of the Commonwealth also need adequate safeguards to ensure that their
income and assets are protected from abusive systems that threaten economic
security, such as predatory lending practices.
Labor is not a commodity, but a means to benefit
society and also a means to affirm the dignity and worth of workers.[13]
All workers, including those whose work has traditionally been under-valued,
deserve a family-sustaining wage.[14]
Public and private employees have a right to organize for collective bargaining
freely and without intimidation, keeping in mind not only their own interest,
but also the common good. Workers have a right to strike, and employers must
not permanently replace striking workers.[15]
Through taxation, society provides for the common
good. Taxation is a shared responsibility of both businesses and individuals.[16]
Taxation in general should exclude income sufficient to keep reporting
households above poverty guidelines. Poverty guidelines should be set so that
households earning income to this level are self-sustaining. Progressive
taxation (systems that are weighted toward those who have more—generally based
on income) is preferable to regressive systems (those that weigh more heavily
on persons at lower income levels—such as property or sales taxes). Gambling is
a particularly poor way to raise state revenues, as it weighs most heavily on the
poor, the elderly, and those prone to addictions.[17]
Social Justice
Social justice is rooted in our awareness that God
values all people without regard to any identifying characteristics. The Bible
affirms that every person is made in the image of God. God values all people in
their rich diversity, and therefore we support full civil rights for all persons.[18]
Actions that discriminate against people on the basis of race, ethnicity,
gender, class, age, or sexual orientation are sins and a rejection of the
teachings of Jesus Christ. We commit ourselves as communities of faith to
eliminate all forms of institutional discrimination.[19]
This vision is not
reality and so we affirm the need to continue the legal struggle against
discrimination and prejudice, personal or systemic. Legislation should take
into account the historic suffering certain classes or groups of people have
endured because of race, ethnicity, gender, age, class, and other dehumanizing
manifestations of sin. Furthermore, legislation should consider the disparate
impact seemingly neutral laws may have on such groups and classes and be
modified accordingly. Programs of education, credit, housing, employment and
income, health and banking should address historic injustices and wrongs.[20]
We know that people may
disagree about the meaning of given events, as different persons and groups
have different experiences in our society. Because we believe it is possible
for reasonable people to disagree about the meaning of events, laws that would
directly influence an affected group’s life need to take into consideration the
opinions of that affected group (e.g., cases of harassment, job discrimination
or housing discrimination, and racial profiling). To the extent possible, the
law must take into consideration pluralism of perspective—that is, that persons
of good faith may have differing opinions.[21]
Example Policy Positions/Efforts—Social Justice
The
Council:
Specific
advocacy efforts have included: 4
support of legislation that prevents
discrimination in hiring based on factors not dictated by the position
(racial, ethnic, etc.) 4
support of legislation to prevent redlining in
mortgage decisions—using race or some other defining characteristic in the
determination of mortgage awards based on area |
Civil Justice
Scripture describes a good society as one in which
those who act with sovereignty provide justice for all. In a democracy, representatives
of the people act with sovereignty, and need to provide justice.
A just Commonwealth
protects the rights of individuals and groups, and imposes corresponding
responsibilities on the whole community that support and sustain the common
good.[22] A just Commonwealth ensures that all persons
have a voice in government at all levels—including the right to vote—and that
access is not limited because of situational factors such as economic
disadvantages or distance, or demographic characteristics such as race,
ethnicity, gender, religious affiliation, disability, or sexual
orientation. We affirm that all persons
convicted of felonies who have completed their jail sentences and have entered
back into society should have the right to vote.
A just society welcomes the stranger—immigrants,
the disabled, all who are marginalized or disenfranchised in any way—in our
midst, and offers full civil rights for all persons and holds accountable those
who infringe upon the civil rights of others.
A just society does not seek to limit or eliminate civil liberties in
the promotion or implementation of certain government policies.
Society and the law should enhance human lives,
promoting the dignity and worth of each human being. At the same time, a just
society calls all persons to contribute to the common good by achieving their
full potential.
We affirm the principle of separation of church and
state; this principle assures an appropriate role of government, guaranteeing that
in a just and religiously diverse society, each person has the right to
practice his or her religion according to individual conscience.[23] We also maintain, however, that government
also has a responsibility to ensure that particular religious views or
positions are not involuntarily imposed on persons in public settings such as
schools or in public meetings.
Environmental Justice
We believe creation belongs to God, and that we are
called to act as stewards of creation on God’s behalf. Our stewardship makes us
stakeholders. We envision a Commonwealth that honors the integrity of God’s
good creation and acknowledges our dependence upon and solidarity with
creation. Therefore, decisions that would affect creation require careful
discussion among stakeholders.[24]
We support government decisions related to the land and the environment that
eliminate racial, sexual, economic, or any other discrimination that occurs
when people have little or no voice in decisions affecting them.[25]
Within this context, we hold up the principle of
sustainability, which suggests priorities that may include, but not be limited
to: protection
of species and their habitats; preservation of clean land, air and water;
reduction of wastes; care of the land; and greater responsibility in the use of
energy.[26]
Dangerous outcomes
result when short-term practices such as human population pressures, excessive
consumption, and abuse of the global climate and the ozone layer continue
unabated. Sustainability results when the quality of life for future
generations is not compromised by current practices and when decisions
affecting an immediate locale do not ignore the larger impact on the entire
planet and its ecosystems.[27]
We support economic growth achieved through
implementing sustainable practices and not at the cost of environmental
degradation.
Because sustainable environmental practices require
committed, long-term involvement from everyone, we challenge both government
policy-makers and persons within our congregations and church bodies to make
personal and political decisions today that honor tomorrow.
Criminal Justice
Criminal justice requires a balance between the
rights of victims, the good of society, and the rehabilitation of the
perpetrators of crimes. We want a criminal justice system that is just for all
involved.[28] We believe that all persons entering
into the judicial system, regardless of race, ethnicity, gender, class,
religion or sexual orientation have a right to due process and equal protection
before a representative, impartial, and independent judiciary, and that the
role of courts is to provide full access to the legal system and to promote
equal justice for all.
We recognize that
prevention of crime is the best way to keep persons out of the criminal justice
system. To that end, we encourage the Commonwealth to provide a good quality
education for all children and economic opportunities for all adults.[29]
We envision a Commonwealth whose criminal justice
system provides:
·
protection, so all may
live in safe and secure communities;
·
appropriate restoration
to those who have been victimized by offenders; and
·
opportunities for
rehabilitation and redemption of those violating the Commonwealth’s laws.[30]
Consequently, we believe there is no room for
vengeance and retribution in the Commonwealth’s criminal justice system.
Because we believe every soul is redeemable, we oppose capital punishment in
any form because it denies opportunity for rehabilitation and restoration and
is often racist and classist in its application.[31]
We urge greater discretion for judges in sentencing and fewer
mandatory-sentencing laws, so judges can look at the total picture of each case
and person before the court.[32]
Sentencing convicted offenders to community service programs should be a
regular practice. Incarceration should be limited to dangerous and/or repeat
offenders who prey upon the community.
Rehabilitation and restoration of the offender to
her/his community should be the first priority of the corrections system.[33]
We urge educational projects aimed at basic literacy skills for all inmates,
job or vocational training, expanding work-leave opportunities, and
family-leave for qualified prisoners as a means of easing their reentry into
society. Since the family is an integral part of any prisoner’s rehabilitation,
prisoners should be housed in facilities as close to home as possible to
facilitate family visitation and support.
For some offenders, rehabilitation is difficult.
These persons need to be housed in humane, secure settings, and prevented from
further harming society for as long a time as necessary. It is essential,
however, that attempts be made to rehabilitate even the most hardened offender.
All inmates must be guaranteed the right of
religious expression, including opportunity for communal and sacramental
worship under the leadership of ordained or otherwise accredited clergy or
religious leaders.[34] Inmates should not, however, be subject to
forced practice of a specific form of religious expression.
Because bail requirements discriminate against the
poor and others without access to money, we support releasing without bail
those accused of non-felony crimes on their own recognizance and we oppose the
use of bail to achieve what is commonly called preventative detention—that is,
as a means to detain persons without due process rights.[35]
Summary
Principles for Public Advocacy offers the Pennsylvania Council of Churches’
vision for the
Separate policy statements on broad areas of
advocacy that include more specific positions in light of the Principles
will be developed and modified as issues are raised and/or as they evolve. These policy statements will be available to
all who have an interest in the Council’s positions on issues of interest,
including, but not limited to Council members, interested individuals and
organizations, and legislators at both the state and federal levels. They will be made available at the Council’s
website at www.pachurches.org.
The Council also develops biennial statements of
legislative priorities for each two-year legislative session. Legislative priorities statements are revised
as necessary during each session in consultation with the Public Advocacy
Action Team, and are rewritten in their entirety every two years as each new
legislative session begins.
Complete references for the supporting
documentation cited in the footnotes are contained in Part II of this document.
Part II:
Selected
Denominational References
The following documents from various member bodies
of the Pennsylvania Council of Churches and, in some cases, denominational
statements, are referenced in this Principles for Public Advocacy
document. A simple one or two-word abbreviation that will be used to refer to
the documents in the footnotes for the Principles precedes
information on each document. Where
available, these references contain hotlinks to websites or documents cited.
African
Methodist Episcopal
AME Econ.—African
Methodist Episcopal Church, 5th District web page http://ame-edf.org/StrategicPlans.asp—“Economic
Development Fund, Inc.” pages on
AME Profile & Beliefs—African Methodist Episcopal Church web page http://religiousmovements.lib.virginia.edu/nrms/ame.html—Group
Profile; Beliefs of the Group; Issues and Controversies; Links to AME Web
Sites; Bibliography; and Other Information About the AME Church, July 17, 2001.
Baptist,
American
All
of the following documents can be found on the web page http://www.abc-usa.org/resources/resol/
Am. Bapts. Affirmative Action—American Baptist Resolution in support of
Affirmative Action, www.abc-usa.org/resources/resol/affirmact.htm,
February 1986.
Am. Bapts. Capital Punishment—American Baptist Resolution on Capital Punishment, www.abc-usa.org/resources/resol/cappun.htm,
March 1982.
Am. Bapts. Church & State—American Baptist Policy Statement on Church and
State, www.abc-usa.org/resources/resol/chstate.htm,
December 1986.
Am.
Bapts. Civil Rights—American Baptist
Resolution on Civil Rights, www.abc-usa.org/resources/resol/civrights.htm,
March 1983.
Am. Bapts. Criminal Justice—American Baptist Policy Statement on Criminal
Justice, www.abc-usa.org/resources/resol/crimjust.htm,
December 1983.
Am. Bapts. Economic Justice—Historic American Baptist Resolution on Economic
Justice, www.abc-usa.org/resources/resol/econjust.htm,
March 1986.
Am. Bapts. Gambling & State Revenue—American Baptist National Ministries Resolution on
Gambling and State Revenue, www.abc-usa.org/resources/resol/statgamb.htm,
March 1978.
Am. Bapts. Gambling—American Baptist Resolution on Gambling, www.abc-usa.org/resources/resol/gambling.htm,
June 1996.
Am. Bapts. Ecology—American Baptist Policy Statement on Ecology: An
Ecological Situational Analysis, www.abc-usa.org/resources/resol/ecology.htm,
December 1988.
Am. Bapts. Energy—American Baptist Policy Statement on Energy, www.abc-usa.org/resources/resol/energy.htm,
June 1977.
Am. Bapts. Global Warming—American Baptist Resolution on Global Warming, www.abc-usa.org/resources/resol/globwarm.htm,
June 1991.
Am. Bapts. Human Rights—American Baptist Policy Statement on Human Rights, www.abc-usa.org/resources/resol/humright.htm,
December 1976.
Am. Bapts. Labor—American Baptist Resolution on Labor, www.abc-usa.org/resources/resol/labor.htm,
March 1981.
Am. Bapts. Power—American Baptist Resolution on Power, www.abc-usa.org/resources/resol/power.htm,
December 1976.
Am. Bapts. Public Education—American Baptist Educational Ministries Resolution
on Declaration of Commitments on the Churches and Public Education, www.abc-usa.org/resources/resol/pubeduc.htm,
March 2000.
Am. Bapts. Quality Education—American Baptist Resolution on Quality Education, www.abc-usa.org/resources/resol/qualeduc.htm,
September 1983.
Am. Bapts. Racial Justice—American Baptist Policy Statement on Racial
Justice, www.abc-usa.org/resources/resol/racejust.htm,
March 1989.
Am. Bapts. Restorative Justice—American Baptist Resolution on Restorative Justice,
www.abc-usa.org/resources/resol/restojust.htm,
November 2001.
Am. Bapts. Separation—American Baptist Resolution on Separation of Church
and State, www.abc-usa.org/resources/resol/chsep.htm,
September 1983.
Am.
Bapts. Tax Policy—American Baptist
Resolution on Tax Policy, www.abc-usa.org/resources/resol/taxes.htm,
March 1988.
Am. Bapts. Welfare—American Baptist Resolution on Welfare and Human
Services, www.abc-usa.org/resources/resol/humserv.htm,
June 1981.
Baptist,
National
NOTE: As of
July 2005, the website of the National Baptist
Convention of America, Inc., was being revised.
The link below is no longer valid.
A new site located at www.nbcamerica.net/about.htm
was under construction and the statements cited below were not yet posted.
NBCA “About”—National Baptist Convention of America, Inc., “About the NBCA” on the
web page http://www.nbcamerica.org/about.php
July 2002.
NBCA Econ. Devel.—National Baptist Convention of America, Inc.,
“Million Dollar Effort Commission” on the same web page, July 2002.
NBCA Social Justice—National Baptist Convention of America, Inc.,
“Social Justice Commission” on the same web page, July 2002.
NBCA Anointed—National Baptist convention of America, Inc., “God’s Anointed Servant:
Sure of Eternal Life” on the same web page, July 2002.
Baptist,
Progressive
Prog. concept—Progressive National Baptist Convention, Inc. on the web page http://www.pnbc.org/Progressive.aspx
on “Progressive Concept,” by Thomas Kilgore, Jr., April 2005.
Prog. civil rights—Progressive National Baptist Convention, Inc. on
the web page http://www.pnbc.org/Civil_Rights.aspx
on “Civil Rights Advocacy and Activism,” April 2005.
Prog. creative leadership—Progressive National Baptist Convention, Inc. on
the web page http://www.pnbc.org/Creative_Leader.aspx
on “Creative Leadership and Innovation,” April 2005.
Christian
Church (Disciples of Christ)
Disc. ecology—Christian Church, “Web of Creation,” section 2 on “Ecology in Religious
Education” on the web page http://www.webofcreation.org/education/policystatements/disciples.htm
1991.
Disc. criminal justice—Christian Church, web page for Department of
Homeland Ministries at http://www.homelandministries.org/SOCIALJUSTICE/legislative.htm
section on social justice, “Legislative/Criminal Justice Ministries,” 1994.
Christian
Methodist Episcopal Church
CME barriers overcome—Christian Methodist Episcopal Church, General
Conference News for April 2005—(http://www.forministry.com/USGACMEPC2GCOT/GeneralConferenceNews.dsp)
Section on “Bishop Stewart and College say barriers must be overcome before
moving to ‘renewal’ and ‘revival’,” written by Dr. Kenneth E. Jones, April
2005.
CME bishops—
Christian Methodist Episcopal Church, General Conference News for April 2005—(http://www.forministry.com/USGACMEPC2GCOT/GeneralConferenceNews.dsp)
Section on recommendations of the college of bishops to the 35th
General Conference, April 2005.
CME FannieMae— Christian Methodist Episcopal Church, General Conference News for April
2005—(http://www.forministry.com/USGACMEPC2GCOT/GeneralConferenceNews.dsp)
Section on CMECDC gives details to General Conference of new housing
partnership with FannieMae, April 2005.
CME “David”—
Christian Methodist Episcopal Church, General Conference News for April 2005—(http://www.forministry.com/USGACMEPC2GCOT/GeneralConferenceNews.dsp)
Section on ‘Bishop Reddick remembers the “David” in Bunton, written by Bishop
L.L. Reddick, III, April 2005.
Church
of the Brethren
COB creation—Church of the Brethren, 1991 Annual Conference statement “Creation:
Called to Care” on the web page http://www.brethren.org/ac/ac_statements/91Creation.htm
1991.
COB warming—Church
of the Brethren, from the Brethren Witness, resolution on Global Warming called
“Care for Creation: Resolution on Global Warming/Climate Change” on the web
page http://www.brethren.org/genbd/witness/GlobalWarming.htm,
2001.
COB death row—Church of the Brethren, from the Brethren Witness, description of the
Death Row Support Project on the web page http://www.brethren.org/genbd/witness/drsp.htm,
2001.
COB nonviolence—Church of the Brethren, 1977 Annual Conference statement “Justice and
Nonviolence,” www.brethren.org/ac/ac_statements/77Justice&Nonviolence.htm,
1977.
COB minimum wage—Church of the Brethren, 1988 General Board resolution “For a Just Minimum
Wage,” www.brethren.org/genbd/GBResolutions/88MinimumWage.htm,
1988.
COB pacifism—Church of the Brethren, “Church of the Brethren Pacifism in Review: 1708
to the Present,” www.brethren.org/dov/PacifismInReview.PDF,
Fall 2001.
COB peace and justice—Church of the Brethren, “Resource Suggestions for
Study—Peace and Justice,” www.brethren.org/dov/ResourceSugg4StudyP%26J.PDF,
Fall 2001.
COB peaceably—Church of the Brethren, “Live Peaceably with All: Four Bible Studies,”
by John Huffaker, www.brethren.org/dov/LivePeaceablyWithAll.PDF.
COB peace & social concern—Church of the Brethren, from the Brethren Witness,
paper on “The Brethren Heritage of Peace and Social Concern” by D.F. Durnbaugh
on the web page http://www.brethren.org/genbd/witness/Peace/PeaceSocialConcern.htm
August 13, 2001.
The
Episcopal Church
Current Peace and Justice Issues, www.ecusa.anglican.org/peace_justice.htm.
Epis. social policies—The Episcopal Church, “The Social Policies of the
Episcopal Church” as adopted at General Convention 1991, 1994, 1997, 2000, and
2003 and Executive Council 1991-2003 and prior selected resolutions. www.episcopalarchives.org
(2000 and prior years), www.ecusa.anglican.org/documents/Summary2003_final_web_September25.pdf.
Epis. proxy—The
Episcopal Church, position paper on “Proxy Voting and the
Religious
Society of Friends (Quakers)
Friends policy—Religious Society of Friends, Friends Committee on National Legislation
“Statement of Legislative Policy,” www.fcnl.org/legpolcy/indx_extnd.htm,
approved November 2003.
Friends clemency—Religious Society of Friends, Philadelphia Yearly Meeting, Clemency
Working Group of the Standing Committee on Peace and Concerns on the web page http://www.pym.org/peace-and-concerns/clememcy.html
2005.
Friends sustainability—Religious Society of Friends,
Friends declaration—Religious Society of Friends, Friends United
Meeting, “Declaration of Faith Issued by the Richmond Conference in 1887” on
the web page http://www.fum.org/about/declarationfaith.htm
2000.
Greek
Orthodox Archdiocese of America
All
of the following documents can be found on the web page http://www.goarch.org/en/ourfaith/
G.O. Cyprian “Works & Alms”—Greek Orthodox, Ante-Nicene Fathers, Vol. V,
“The Treatises of Cyprian: VIII, ‘On Works and Alms’,” www.ccel.org/fathers2/ANF-05/anf05-118.htm#P7475_2488788.
G.O. creation—Greek Orthodox, “Orthodox Perspectives on Creation,” Report of the WCC Inter-Orthodox Consultation,
G.O desert & cities—Greek Orthodox, “The Community of the Desert and
the Loneliness of the Cities,” by Monk Moses, www.goarch.org/en/ourfaith/articles/article8158.asp,
1999.
G.O. Easter—Greek
Orthodox, “Easter and Ecology,” by The Rev. Dr. K. M. George, www.goarch.org/en/ourfaith/articles/article8028.asp,
1996.
G.O. ecology—Greek Orthodox, “Thine of Thine Own: Orthodoxy and Ecology,” by Dr. Elizabeth
Theokritoff, www.goarch.org/en/ourfaith/articles/article8022.asp,
1996.
G.O. environmental intro—Greek Orthodox, “Introduction to Christian Environmental
Initiatives,” by Martin Palmer, www.goarch.org/en/ourfaith/articles/article8051.asp,
1996.
G.O. environmental examples—Greek Orthodox, “Examples of Orthodox Environmental
Initiatives,” edited by Alexander Belopopsky and Dimitri Oikonomou, www.goarch.org/en/ourfaith/articles/article8046.asp,
1996.
G.O. health —Greek
Orthodox, “For the Health of Body and Soul: an Eastern Orthodox Introduction to
Bioethics,” by Stanley S. Harakas, www.goarch.org/en/ourfaith/articles/article8076.asp,
1980.
G.O. Holy Spirit—Greek Orthodox, “Come, Holy Spirit, Sanctify Our Lives!” by Metropolitan
John Zizioulas of Pergamon, www.goarch.org/en/ourfaith/articles/article8142.asp,
May 26, 1991.
G.O. nature—Greek
Orthodox, “A Theory of Nature: An Introduction,” by Metropolitan Paulos Mar
Gregorios, www.goarch.org/en/ourfaith/articles/article8045.asp,
1996.
G.O. paideai—Greek Orthodox, “Hellenic Paideai and Church Fathers—Educational
Principles and Cultural Heritage,” by Demetrios J. Constantelos, www.goarch.org/en/ourfaith/articles/article8143.asp,
2002.
G.O. sanctity of life—Greek Orthodox, “Pastoral Guidelines: Church
Positions Regarding the Sanctity of Human Life,” by The Rev. Dr. Stanley S.
Harakas, www.goarch.org/en/ourfaith/articles/article8083.asp,
2002.
G.O. tradition—Greek Orthodox, “Tradition in the Orthodox Church,” by George S. Bebis,
Ph.D., www.goarch.org/en/ourfaith/articles/article7116.asp,
2002.
G.O. tradition (dogmatic)—Greek Orthodox, “The Dogmatic Tradition of the
Orthodox Church,” His Eminence Metropolitan Maximos Aghiorgoussis, Th.D.,
Bishop of Pittsburgh, www.goarch.org/en/ourfaith/articles/article8038.asp,
1990–1996.
G.O. truth & tolerance—Greek Orthodox, “An Orthodox Reflection on Truth
& Tolerance,” by The Rev. Dr. George C. Papdemetriou, www.goarch.org/en/ourfaith/articles/article8075.asp,
2002.
G.O.
violence—Greek Orthodox, “Violence and
the Christian Theology,” the Rev. Dr. Emmanuel Clapsis, www.goarch.org/en/ourfaith/articles/article8565.asp,
2003.
Evangelical Lutheran
Church in America
ELCA policies & procedures—ELCA, “Policies and Procedures of the
ELCA creation—ELCA social statement, “Caring for Creation: Vision, Hope, and Justice,”
adopted by the third Churchwide Assembly in
ELCA church in society—ELCA social statement, “Church in Society: A
Lutheran Perspective,” adopted at the second biennial Churchwide Assembly in
Orlando, FL, www.elca.org/socialstatements/churchinsociety,
August 28–September 4, 1991.
ELCA death penalty—ELCA social statement, “Death Penalty,” adopted at
the second biennial Churchwide Assembly in Orlando, FL, www.elca.org/socialstatements/deathpenalty,
August 28–September 4, 1991.
ELCA economic—ELCA social statement, “Sufficient, Sustainable Livelihood for All,”
adopted at the sixth Churchwide Assembly in Denver, CO, www.elca.org/socialstatements/economiclife,
August 20, 1999.
ELCA
health—ELCA social statement,
“Caring for Health: Our Shared Endeavor,” adopted at the eighth Churchwide
Assembly in
ELCA
peace—ELCA social statement, “For Peace
in God’s World,” adopted at its fourth Churchwide Assembly in Minneapolis, MN, www.elca.org/socialstatements/peace,
August 20, 1995.
ELCA race—ELCA
social statement, “Freed in Christ: Race, Ethnicity, and Culture,” adopted at
its third Churchwide Assembly in
Moravian Church–Northern
Province
All
these documents can be found on the
Mor. ch. & state—Moravian Church, on church and state, Resolutions
and Elections of the Provincial Synod of the Northern Province of the Moravian
Church of 1970 and Journal of the Provincial Synod of 1946, www.mcnp.org/Documents/Resolutions/ChurchAndState.asp.
Mor. crim. justice & death penalty—Moravian Church, on criminal justice and the death
penalty, Resolutions and Elections of the Provincial Synod of the Northern
Province of the Moravian Church of 1982 and the Journal of the Provincial Synod
of 1961, www.mcnp.org/Documents/Resolutions/CriminalJusticeAndTheDeathPenalty.asp.
Mor.
peace and justice—Moravian Church, on
peace and justice, Resolutions and Elections of the Provincial Synod of the Northern
Province of the Moravian Church of 1998, 1990, 1986, and 1982, and Journal of
the Provincial Synod of 1966, 1956, 1951, and 1946, www.mcnp.org/Documents/Resolutions/PeaceAndJustice.asp.
Mor. poverty—Moravian Church, on poverty, homelessness, and affordable housing,
Resolutions and Elections of the Provincial Synod of the Northern Province of
the Moravian Church of 1994, 1990 and 1986. www.mcnp.org/Documents/Resolutions/PovertyHomelessnessAndAffordableHousing.asp.
Mor. racism—Moravian
Church, on race relations/racism, Resolutions and Elections of the Provincial
Synod of the Northern Province of the Moravian Church of 1998 and the Journal
of the Provincial Synod of 1961 and 1956, www.mcnp.org/Documents/Resolutions/RaceRelationsRacism.asp.
Orthodox
Church in America
OCA affirmations—Orthodox Church in
OCA ecology—Orthodox
Church in America, in the Web of Creation web page, “Ecology in Religious
Education,” article on “Orthodox Liturgy and the Care for Creation,” by Bishop
Irineu of the Romanian Orthodox Church on the web page www.webofcreation.org/education/policystatements/oca.htm,
July 1992.
Presbyterian
Church (USA
Presbys. 1967—Presbyterian Church (USA), The Constitution of the Presbyterian Church
(U.S.A.) Part I The Book of Confessions, published by the Office of the General
Assembly, “Confession of 1967,” (inclusive
language version), www.pcusa.org/theologyandworship/confession/confess67.pdf,
1967.
Presbys. social witness—Presbyterian Church (U.S.A.), Presbyterian Social
Witness Policy Compilation, Presbyterian Church (U.S.A.) and its antecedents,
Presbyterian Church in the U.S. and The United Presbyterian Church in the
U.S.A., 1946—1999, compiled by the Advisory Committee On Social Witness Policy,
http://index.pcusa.org/NXT/gateway.dll/socialpolicy/chapter00000.htm?fn=default.htm$f=templates$vid=default$3.0,
2000.
The
United Church of Christ
UCC briefings—The United Church of Christ, 2002 Briefing Book, Justice and
Witness Ministries: A Covenanted Ministry of the United Church of Christ, 2002.
UCC econ. life—The United Church of Christ, General Synod, Pronouncement on “Christian
Faith, Economic Life and Justice,” www.ucc.org/justice/book/jw1-02.pdf,
1989.
UCC minimum wage—The United Church of Christ, General Synod resolution on “The Right to
Earn a Living,” 1977
UCC pub. schools—The United Church of Christ, General Synod, Pronouncement on “Support of
Quality, Integrated Education for All Children in Public Schools,” 1991.
UCC racial justice—The United Church of Christ, General Synod,
Resolution on Racial Justice, 1981.
UCC resurgence—The United Church of Christ, General Synod, Resolution on “Challenging
the Resurgence of Racism in the
UCC civil liberties—The United Church of Christ, General Synod,
Resolution on “Civil Liberties Without Discrimination Based on Affectional or
Sexual Preference,” 1977.
UCC separation—The United Church of Christ, General Synod, Resolution “on the need for
educating members of the United Church of Christ about the principle of
separation of church and state,” 1995.
UCC restorative justice—The United Church of Christ, General Synod,
declaration “demand for law and order be combined with a demand for justice,”
1969.
UCC rehabilitation—The United Church of Christ, General Synod,
declaration of commitment to improving the criminal justice system so that
prisons become primarily institutions or training and rehabilitation of the
inmates, 1971.
The
United Methodist Church
UM principles—The United Methodist Church, “Social Principles: The United Methodist
Church—2001–2004,” referencing The Book of Resolutions 2000, copyright
by The United Methodist Publishing House, 2000.
Available online at www.umc.org/interior.asp?mid=1686.
UM death penalty—The Central Pennsylvania Conference of The United Methodist Church,
Resolution in Support of Death Penalty Reform, 2002.
UM Healing the Wounds of Racism—Response to Resolution
9529, Eastern United Methodist Conference, Quadrennium of 1997–2000.