The group was small, had Catholic and Protestant participants from Belgium, France, Germany and Italy.
After a short moment of brainstorming we decided to make two types of proposals:
1) proposals for the process and working methods
2) proposals on issues
We propose:
a) Ecumenical discussion/consultation processes at national levels which should seek to stimulate and involve local congregations on the concrete situation of migrants as far as legal, social conditions are concerned, but also inviting Christian migrants to participate and to contribute. It will be important to get into mutual relationship with these brothers and sisters.
b) In order to prepare for the event in Sibiu, Romania, we should seek the opportunity to invite Romanian migrant brothers and sisters as resource persons to gain insights into the Romanian situation as well as their situation as migrants.
c) Migrant Christians from all continents should be involved in the EEA 3 process at all stages.
d) For the Sibiu event, we propose a programme which highlights how Sibiu/Hermannstadt of today developed influenced by different migration phases. How did the city deal with the different religious traditions which were brought to it by migrants.
It could be helpful to hear migration related stories of Sibiu families. (Immigration/emigration)
e) Visibility should be given to ecumenical good practice existing in various parts of Europe working together with migrants and refugees. This could be a positive impulse for European policy makers.
2. Issues:
The following proposals should take priority in the local and national debate in the preparation for the EEA 3 and possibly come up with concrete proposals:
a) European citizenship and voting rights for migrants and refugees. Relating it to Eph. 2,19: So then you are no longer strangers and aliens, but citizens with the saints and also members of the household of God.
b) Trafficking in human beings and new forms of slavery. Awareness should also be raised on the fact that also Christians are involved in this practice.
c)
Consequences of emigration for sending
countries,
- for family life
- for social life
- for economic and cultural development
- for parish life.
d) Definite and secure residence status for migrants who have legally resided in a country for five years.
e) Regularisation possibilities for migrants in irregular situations who have live in a country for a considerable time.
f) Policy shift in many European countries towards countries of emigration away from the concept of development and solidarity to concepts of security with restrictive migration policy and border control.
g) A specific ecclesiological theme is the need to reflect on how autochthonous and migrant Christians will live their faith in full and equal partnership.
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