(248) The consultation process highlighted the possibility and necessity of church participation in social dialogue about the present economic situation and social tensions. As faith communities the churches proclaim the biblical message of God's turning to all people and God's faithfulness to his creation. As worship communities they celebrate God's gracious mercy that so often enables new beginnings. As diaconal communities they are concerned for the needy and disadvantaged and work for a society founded on justice and solidarity.

The churches live and work in the midst of society and so share in its ups and downs. They are led by their calling to show solidarity with the poor and follow the movement of God, who has shown a preferential option for the poor, weak and disadvantaged, so that all may have life "in all its fullness" (Jn 10:10).

(249) The churches stand in the biblical and Christian tradition of justice and mercy. God expressly calls on people to act mercifully and work for what is right and just. That is why Christians are concerned for the poor and also for fairer structures in society for the prevention of poverty.

(250) Diaconal and charitable service to people in need has been an inherent characteristic of the church from the beginning and is also an obligation for the future.

This service takes place today at several levels. The large welfare agencies are most well-known - the Diakonisches Werk on the Protestant side and Caritas representing the Catholic church. They are very involved in serving society through their activities and initiatives. They give effective and essential assistance to the community through their social services, nursery schools, counselling and care-providing, rehabilitation centres and many other agencies. There are many forms of church-run social company, workshops, youth clubs, groups renovating public housing or youth centres, "new work" projects, groups accompanying the structural change of a region, or meeting-places for members of different generations. Recent changes in social legislation have attempted to introduce a market principle into social responsibilities and services. This poses great problems for church social services and the end is not in sight. Subjecting all diaconal activity to the laws of the market does not do justice to the matter in hand, nor to people.

Fortunately innovative responses are being suggested for the new challenges, which is very important. Over the centuries the churches' social services have always been renewed by initiatives of this kind.

The level of churches and parishes is of lasting importance. Diaconal and charitable work cannot be confined to professionalised services and simply delegated to them. Parishes, church groups and associations have special possibilities of raising interest among the general public with their social, diaconal or charitable work. The initiatives working with the unemployed, jobless young people, the poor and socially disadvantaged are particularly important at the moment. They give these groups support and assist them to reintegrate. Organising visitor teams and meeting-places for the unemployed are ways of enhancing the social responsibilities of congregations. With the aid of such activities, it is important for parishes and associations to notice what is going on around them, and to recognise the socially disadvantaged in their own midst. It is crucial that Christians and congregations do not to stop at diaconal activities and programmes. There has to be a "new conversion to diaconia", in which Christians will make their own the joy and hope, the grieving and anxiety of people in need of help.

(251) The horizon of service to people in need has steadily expanded in the last few years. Many of the "neighbours" receiving love are very far away. That has been reflected in church aid agencies for global solidarity and overseas development activities.

By its nature the church is a worldwide and cross-border undertaking. It has special ways of helping people to realise they live in One World and of heightening interest in other countries and peoples. Ecumenical cooperation with churches from all over the world and intensive twinnings between congregations and local churches expand horizons beyond their own cultural sphere. Such contacts also draw attention to the hardship of the South and global economic dependencies. The involvement of churches in the "conciliar process for justice, peace and the integrity of creation" means a comprehensive orientation of church action to the urgent tasks of social change. In ecumenical cooperation Christians confront the great survival issues of humankind. Commitment to countries of the South leads to new initiatives in their own field.

Direct assistance is provided by large relief agencies like Adveniat, Brot für die Welt (Bread for the World), Hoffnung für Osteuropa (Hope for Eastern Europe), Misereor, Missio and Renovabis. They do not just raise funds and send experts for disaster relief or longer term development programmes, they also raise awareness of development and economic policies. Due to their direct contacts in the countries affected and their years of experience the churches have become important and respected sponsors of development projects. In their Joint Conference Church and Development the churches strive to improve dialogue in the field of development cooperation and peace initiatives.

Besides church funding there is also public money available for development. The financial pressure on the church in the last few years has made it increasingly difficult to keep up the previous level of funding made available from church taxes for church development agencies. Churches are discovering the conflicts and pain connected with priority debates in their own field of activity.

(252) Here are a few more fields in which the churches carry out their mission of creative action and service in the world.

• Parishes and districts, dioceses and regional churches have set up Round Tables for Social Responsibility. They try to stimulate local dialogue on social problems between politicians and administrators, particularly from social security and employment services, chambers and companies, unions and employers' organisations, media and - last but not least - the population groups concerned. Round tables prove their worth in such cases because they strengthen the awareness that regional economic and social problems can only be overcome by working together.
• This intermediary role can be undertaken more easily if the churches have continual, intensive contact with the working world. The concern here is for all workers, including those in management, and also for changes in the working world itself. These contacts should not just be taken up in a crisis, e.g. threats of plant closures. Regular visits to companies and regular talks with employer organisations, trade organisations and unions create a basis for trust which can be built on in the event of conflict.
• The churches are committed to oppose xenophobia and strive to establish a positive attitude to foreigners in society. That happens through local encounters and joint events. The churches also seek better social integration through giving practical help and support. Above all, they share the concern about immigrant children and young people. They advocate a humane and just asylum practice.
• Working for environmental protection in the church sphere helps to strengthen social awareness of the necessity of sustainable economic activity. The commitment of many Christians to maintaining natural life-support systems has led to their founding separate church environmental groups and, more importantly, actively supporting mainstream associations for environmental protection.

(253) The proclamation of the Word of God, his love of all people, is at the centre of church action. The church witnesses to God's love and his claim to the whole of life. A life by God's grace removes the fear of losing out and gives courage and confidence for action. This proclamation is not just directed towards individuals with their inalienable freedom, but also towards the structural - social, cultural and economic - conditions of their existence. The churches must not settle more or less comfortably into a niche in the pluralist society. Their proclamation has to prove itself as they become leaven for a social order founded on justice and solidarity.

(254) The proclamation of the churches depends on their being willing and able to have a sensitive and sober perception of what is going on. For example, often people suffering unemployment or poverty are in the midst of the church community yet on the social fringe in terms of the notice anyone takes of them. Only when those not immediately affected by the problem develop the necessary openness can a process of understanding begin. Empathy is one prerequisite for the willingness and ability to notice. This will be heightened by an awareness of economic and social connections, ethical norms and values and the Christian view of human beings and society. Preaching has to relate to people's lives and interpret them in the light of the Gospel and the Christian social ethics that follow from it.

(255) The most significant church options for action include educational activities. Here too the churches try to enable people to take value-led action in the personal, social and political field. This happens in parishes and associations, in adult education, in the work of church academies and social institutes and in the many and varied forms of church presence in the field of state education. With its public statements, memoranda and discussion papers the churches contribute to forming ethical judgements and social consensus. Religious education in schools is particularly important, particularly in vocational schools, as are educational programmes in church schools, boarding schools and nursery schools, and also the churches' presence at colleges and universities. These are places for putting across values fundamental to the corporate life of society.

(256) Church life centres on worship. In worship the church receives God's gift and responds with prayer, confession and praise. This response is above all one of thanksgiving. Anyone who lives from thanksgiving can understand the whole of reality as a source of gratitude and so tackle more confidently the tasks connected with economic and social action. Social action by Christians loses its force when no longer rooted in prayer and celebration. In worship Christians are freed and commissioned for world service. When Christians worship together they approach a personal God - radically different, and yet close by - who sends them out in service.

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