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To qualify for National Debt Relief, you must have at least $7,500 in debt and a demonstrable financial hardship that you cannot recover from. Financial hardship includes a divorce, unemployment, loss of income, the death of a spouse and unpaid taxes. National Debt Relief uses this proof of your financial hardship as leverage to negotiate with your creditors.
Yes, National Debt Relief is a legit company. It's been accredited with the BBB since 2013 and has an A+ rating based on factors like transparency and time in business. While it has over 80 complaints filed against it with the BBB as of December 2018, it earns an average 4 out of 5 stars based on 340 mostly positive customer reviews. Meanwhile, more than 11,000 customers have reviewed it on Trustpilot, earning it an average 9.5 out of 10.
Credit counseling works because it provides people with the time and tools to focus on their financial situation. The nonprofit version of this service provides a holistic, high-level view of an individual or family's debts, assets, income and expenses before recommending a debt relief strategy. These services work because the solutions provided are personalized and specific, and because counselors are well-trained and non-biased.
While National Debt Relief claims that people who finish its debt relief program save on average 30% off their original debt, it's important to consider the interest and fees you'll accrue during the time you're enrolled in the program. Furthermore, If you don't finish the program, or if National Debt Relief is unsuccessful at negotiating the terms, you can end up stuck with a higher balance than you started off with.
I recently became fed up with the credit card debt that I have been carrying for 6 years and have *finally* taken action to eliminate it, such as making a budget (and sticking to it!), trying to negotiate a lower APR rate, selling stuff (au revoir, gitane bicycle) and making additional payments on my credit cards. This article was EXACTLY what I needed to read. It's affirmation that I'm on the right track (:
Everyone with even a little bit of debt has to manage their debt. If you just have a little debt, you have to keep up your payments and make sure it doesn't get out of control. On the other hand, when you have a large amount of debt, you have to put more effort into paying off your debt while juggling payments on the debts you're not currently paying.
Another obstacle that trip up so many is thinking you'll make progress on debt repayment by making your minimum payments. Yes, it minimizes inconvenience and will seem easier than other strategies, but it's costly. Imagine, for example, you owe $20,000 on your credit card(s) and that you're being charged a 25% interest rate. If your minimum payments are 3% of your balance, you'll be starting out paying a whopping $600 per month, meaning you'll have to come up with $150 per week. If you can't, your balance will be growing, digging you deeper in debt. In that situation, it can take more than 30 years to pay the debt off, with your total payments exceeding $63,000 -- all for a $20,000 balance owed.
Look for a nonprofit credit counseling organization that belongs to either the National Foundation for Credit Counseling (NFCC) or the Financial Counseling Association of America (FCAA). They ensure member agencies pass rigorous standards set forth by the Council on Accreditation or another approved third party, and that their counselors pass a comprehensive certification program. Even if they are members of such organizations, though, be picky.
Customer reviewers are mainly impressed with National Debt Relief's quality customer service, which most report is helpful and patient, considering the situation. At least one customer was even able to start repairing their credit score. Negative reviews tend to have less to do with the drawbacks of National Debt Relief than debt settlement itself.
Freedom Debt Relief Disclosure: Clients who make all their monthly program deposits pay approximately 50 percent of their enrolled balance before fees, or 65 percent to 85 percent including fees, over 24 to 48 months (some programs lengths can go higher). Not all clients are able to complete our program for various reasons, including their ability to save sufficient funds. Our estimates are based on prior results, which will vary depending on your specific circumstances. We do not guarantee that your debts will be resolved for a specific amount or percentage or within a specific period of time. We do not assume your debts, make monthly payments to creditors or provide tax, bankruptcy, accounting or legal advice or credit repair services. Our service is not available in all states and our fees may vary from state to state. Please contact a tax professional to discuss potential tax consequences of less than full balance debt resolution. Read and understand all program materials prior to enrollment. The use of debt settlement services will likely adversely affect your creditworthiness, may result in you being subject to collections or being sued by creditors or collectors and may increase the outstanding balances of your enrolled accounts due to the accrual of fees and interest. However, negotiated settlements we obtain on your behalf resolve the entire account, including all accrued fees and interest. C.P.D. Reg. No. T.S. 12-03825.
Tip: Before you do business with any debt settlement company, contact your state Attorney General and local consumer protection agency . They can tell you if any consumer complaints are on file about the firm you're considering doing business with. Some states require debt settlement companies to be licensed. You can check with your state regulator or ask your state Attorney General if the company is required to be licensed to work in your state and, if so, whether it is. You can also view the Federal Trade Commission's page on "Coping with Debt " for more information.
This was a really great article! It is true that you can't approach debt like a fad diet, it needs to be a lifestyle! And everyone has different lifestyles so it's okay to approach paying off your debt differently than your friends or family! It just is important to keep at it and make a change to the way you used to live when you were getting yourself in debt! Thanks for sharing this with us!
There are four debt consolidation programs that can eliminate credit card debt: debt management programs; debt consolidation loans; debt settlement; and bankruptcy. The first two are aimed at consumers who have enough income to handle their debt, but need help organizing and dealing with it. The other two apply to consumers in desperate situations where the debt has reached drastic levels.
Apprisen shines with a low-fee guarantee (never more than $35 for setup and $35 monthly), service in all 50 states, online chat, a mobile app for account management, and 40 branches in 10 states. Founded in 1955, they claim to be the "oldest nonprofit credit counseling organization in the country" and are accredited by the BBB, NFCC, and COA. Despite their many positives, I would have liked to see more thorough descriptions and FAQs regarding their debt management plan.
While some private companies offer this service to borrowers, many lawyers and debt settlement attorneys may also be able to help you through this process. They help borrowers reduce or eliminate their debts and will work directly with your creditors, including banks. Many of these attorneys work on a contingency basis, meaning you need to pay them only if they are successful and save you money. Learn more about attorneys that settle debts.
In order to put your problems with credit and student loan debt behind you, one option is to schedule an appointment with a certified consumer credit counselor. A credit counselor can assist in determining a solution for your credit and debt issues. Get financial reviews, counseling sessions and plans to help solve your financial situation. The NFCC's certified consumer credit counselors are located in each of the 50 states in the country, as well as Puerto Rico. Each member agency is accredited by the Council on Accreditation.
Call a center in Texas near you to learn about state of Texas and federal government mortgage program. There is free housing counseling offered at the same time as enrollment into debt management plans. The bottom line is that people who need help paying their bills can contact a non-profit credit counseling agency in Texas for low cost, or sometimes even free advice. The phone numbers to call to apply or enroll for assistance are listed below.
Credit counseling is done largely over-the-phone or online, but can be done in-person at a home or office. Counselors conduct 30–40 minute interviews to gather information about your financial situation. They will ask questions about income, expenses, budgets and assets. It is best to have this information documented and available when you begin the process.
Many people fail to recognize that there are many instances where you can negotiate and in turn, lower your debt. Take medical bills, for example. "It can really help to negotiate with the medical provider," said McClanahan. "If you're willing to pay them real money over time, you can end up paying pennies on the dollar of what you own," she said. In addition to negotiating, McClanahan suggested asking hospitals or health centers whether they have any financial assistance programs that you might qualify for.
Each week when you make a payment, subtract the amount, so you have a new balance. The point of this is to see those numbers getting smaller each week. It's motivating. We also didn't list dates for the second debt on the list because as we get to the end of each debt, we might reach just a little further so we can pay it off a week or two earlier.
Second, there's no guarantee that creditors will accept a partial payment. They may refuse any terms that a bankruptcy alternative proposes, leaving you potentially in worse shape than when you began. Finally, late fees and interest accrue on unpaid balances. That's money you'd have to pay, on top of any exorbitant fees the credit agency itself may be charging.
I have my creditors calling me 30 times a day threatening me. And every single one of them told me that it never heard from Clear one advantage when I emailed clear one Advantage for documentation of each time they contacted my creditors, that their website it says "In Negotiations" they have to have some kind of documentation of each time that they called or emailed or mailed something to my creditors and I wanted copies. I received an email back from them saying they didn't have any documentation.
For example, let's say Credit Card A has a balance of $1,000 and a 12% interest rate, and Credit Card B has $1,500 at 6% interest. You put down $150 total every month, paying the minimum payment (3%) on one and whatever's left on the other. You're going to save more money by eliminating Credit Card A first ($147 in total interest) vs Card B ($188).
Ask for help from your friends, relatives, coworkers, and acquaintances. I don't mean ask people to pay your debts for you. I mean ask for help with transportation, child care, manual labor, tips, recipes, and ideas. Ask to borrow tools. Ask handy people to show you how to do things to save money. Google stuff. Just because you don't know how to do something now or have never done it before doesn't mean you can't do it.
Man, I'm in trouble! Just calculated my DTI ratio and it's not pretty! A year ago I started taking charge of my credit problem and decided to do a debt consolidation. The problem is, now that I had this loan in the exact amount of what I owed in credit card and line of credit I figured I would pay most of it and then keep a little money to get stuff I needed (a new mattress and some furniture). Stupidest move I ever did! Now, a year later, I've maxed out my credit card once again (I should have lowered the limit after I had paid it off a year prior…..but I thought I was good), I still owe over $5000 on my line of credit and now, I also have to pay that consolidation loan! Within a year, my debt amount went from $14,500 to $33,500! And the worst part? I don't even know how I managed that! I don't think I spend a lot of money on trivial things………but clearly I'm spending somewhere. So according to your calculator, I'm at a 0.62 DTI ratio. I mean I make over 50K a year, if I cut down on…..everything, I should be able to pay this off. My car loan is at 0% interest so I'm not too concern with that one. I do put money away every month in an RRSP (it's the Canadian equivalent of a 401(K)) which cuts down my income tax payment at the end of the year. I'm also a federal employee so I have a pension plan at work with a lot of good benefits so I'm set on the pension plan side. But I can't manage to save enough money to cover even one month of my income. I mean I'll be 30 in 3 months and I've always been a pretty smart girl……..but I can't get a hold on my finances! Anyway, I've been going through your site and checking out all your tools. It's giving me a hope.
Look into the fine print of any balance-transfer card you're considering to find out what your credit limit will be with the card. Many times, you won't be able to know until you get approved for the card. You won't be able to transfer more than that limit, less the balance transfer fee, if there is one, and if you exceed the limit you might face a fee.
The great thing about Clearpoint is that their debt management program allowed me to consolidate the payments of 9 different credit cards into one single payment… They were the ones that contacted all the credit card companies and got the lowest APR possible. And they were very supportive too—there was never any judgment about what had happened or anything like that. They were just there to help, completely on board with me as a part of my team.
Having said that, the fees for our services vary by state and the amount of your debt. The fee varies between 18-25% of your enrolled debt. Compared to the $1000s in interest you will pay on your credit cards while you struggle to pay them off, you can see that this fee is quite reasonable. Especially when you take into account the fact that you can become debt free in 24-48 months with our debt consolidation program.
The rule also specifies that the consumers' money set aside to pay debts be maintained in an account at an insured financial institution; that the consumer owns the funds and any interest accrued; that the debt settlement company does not own, control or have any affiliation with the company administering the account; and that the provider does not exchange any referral fees with the company administering the account, the FTC says.
Credit score takes a beating. This definitely will happen with either debt settlement or bankruptcy. Even if you eventually reach a debt settlement with a lender, there will be a note on your credit report for seven years that says you missed payments and settled for less than what was owed. Chapter 7 bankruptcy stays on a credit report for 10 years and Chapter 13 bankruptcy is there for seven years. This will make it difficult to get a loan for a home or car at an affordable rate.
Negative reviews: Common complaints include unprofessional behavior, being passed off between employees and being treated great during enrollment then the quality dropping once the process actually starts. The company provides an online dashboard to help clients keep track of their debt management program, but customers have still said they feel disconnected from the debt settlement process. Average user score is 2.4/10.
Reading the complaints, now I see it wasn't me, because sometimes. I expect more from a company, but what really upset me ,was this person who answered the phone and he pretty much said you handle that .We only have limited power of attorney. I was trying to explain the problem, but all he kept saying was " DID I ANSWER ALL YOUR Concerns! I said yes because I knew he didn't hear a word I said , and could give a crap less.
I have a creditor that has reported my account as a charge off bad debt. Two years ago I had made an agreement with the creditors third party collection agency to pay the bad debt on a monthly basis. I have paid each month on time to the creditor, but they have not reported this, and now my credit score is sinking because of this. Is this right? I have made my payments on time and they refuse to have this changed. I had requested the creditor to please change the repoting, but they have refused. Is this right? By law are they able to do this?
Try to put some money down on your higher interest student loans. The way I paid off my bachelor loans was whenever i got a refund back from the college or from taxes a portion of that went to the student loans. The more you tackle your higher interest loans the better your credit. Now if you have like tiny ones like 1,000 try paying those off if your not financially ready to tackle the bigger interest rates ones.
Reading the complaints, now I see it wasn't me, because sometimes. I expect more from a company, but what really upset me ,was this person who answered the phone and he pretty much said you handle that .We only have limited power of attorney. I was trying to explain the problem, but all he kept saying was " DID I ANSWER ALL YOUR Concerns! I said yes because I knew he didn't hear a word I said , and could give a crap less.
We all know that didn't happen, and soon enough, the debt caught up with me. As I approached my 26th birthday, I maxed out with debt of around $80,000. All of a sudden, I couldn't keep borrowing my way out of trouble anymore. At the same time, I realized that the stress of barely making my monthly payments and owing twice what I earned in a year was taking its toll.
Bankrate.com is an independent, advertising-supported publisher and comparison service. Bankrate is compensated in exchange for featured placement of sponsored products and services, or your clicking on links posted on this website. This compensation may impact how, where and in what order products appear. Bankrate.com does not include all companies or all available products.
2 years ago my husband & I cut up all of our credit cards and contacted each Credit Card company to come up with a reasonable monthly pay plan and close out the account. We have been doing this fine ever since as it comes directly out of our checking account. However, we have recently come into enough money to settle all of our debt for probably 50%-75% of the amount originally owed. Because we are already in "payment mode" with these companies, it cannot hurt our credit anymore to go with a settlement offer, correct? Our goal is to pay off as many as possible with the money we have.
A debt management plan can also reduce the number of payments you have to remember each month. A credit counselor will negotiate with your creditors to see if they'll accept reduced interest rates or monthly payments, waive fees or reduce the amount you owe. Then, you pay the credit counseling agency once a month and the organization distributes the funds to your creditors per their agreement. If you enroll in a Debt Management Plan, it could be noted on your credit report.
At American Consumer Credit Counseling (ACCC), we offer free credit counseling and low-cost services to consumers who are ready to say "I need help with my debt." Our highly trained and certified credit counselors can clear up any confusion around your finances, help you evaluate your financial situation, and go over all of the options for paying down your debt — from debt relief loans to debt settlement programs and debt management plans. We'll help you choose the avenue that will work best for your situation and goals, and provide you with ample educational materials to help you manage your money more effectively.
Revolving (credit card) debt can have a great impact on credit scores as it will increase your balance-to-limit ratio and lower the amount of available credit that you have. The higher your revolving balances inch up to the limits, the more it hurts the credit scores. Depending on the situation and your credit scores, a bankruptcy, debt consolidation plan, or a setup of a budget and timeframe for getting out of debt could be options. Once you're ankle-deep in revolving debt, it can be tricky to dig yourself out so getting professional advice is important.
Everyone I've talked to has been professional and courteous. They have truly helped to alleviate some of the stress of feeling like you are drowning with nowhere to turn. There didn't seem to be any daylight at the end of the debt tunnel until I spoke with the folks at National Debt Relief. Everyone is very helpful and the explanations of the process have been very thorough. I feel confident that with their assistance this program can work and I can get out of debt within a reasonable amount of time and save money in the process.
If you're unsure of all the accounts you may have open, especially those that might be in collections, you can check your free credit report. It will show what creditors are currently reporting to the credit bureau, including your most-recently reported balances and contact information for the accounts. (Your banks and credit card issuers will have the most up-to-date information.)
They tell you to do something illegal. A certified credit counselor will never tell you to try and create a new identity to get away from your old debt. Companies that advise people to get new Social Security or Employer Identification Numbers (EINs) are scams! Credit counselors won't even advise that you run or hide from creditors or collectors; they help you find ways to face your challenges directly.
Take on a part-time job. Working 10 more hours a week for a year at $12 per hour can generate $6,000 before taxes. You might work at a local retailer or at home, perhaps tutoring students, teaching music, doing freelance writing or editing, or consulting. Check out new-gig-economy jobs like Uber if you have a car, Rover and Wag if you're animal lover, or Care.com if you want to babysit or tutor. Post any services you may offer, like handyman or lawn care, on neighborhood email listservs and the Nextdoor app.
If you've already fallen behind on your monthly payments or can no longer afford your minimum payments, we want to talk to you. If can't see any way to improve your financial situation without taking a drastic step like declaring bankruptcy, we may be able to help. What's more, we have years of experience with clients who face exacerbating circumstances like divorce, death in the family, unemployment, long-term medical issues and other problems.
Hi, I'm 28 and made a lot of bad decisions with credit cards when I was younger. I've been able to make at least the minimum payment on time until the 4 months or so, I've been late on a few bills trying to adjust to a new job and pay periods. I still have about $16k in debt, and am starting to really struggle to get by each month. Last year my score was around a 740, and I'd like to salvage as much as possible, but the payments are just getting too high now that they have raises my interest rates. What is my best option to resolve this without destroying my credit score?
Hi everyone, in the UK we have student loans, but these are paid back through your salary when you start earning over £15,000 Gross Salary. Depending on when the loan was taken out, interest rates vary from 1-3% (so quite low). Basically if you're not working, they cant take the money from you. Is this how it works in the US? Great site by the way it really puts things into perspective.
When you first create a financial plan, you never know what the results will be. Sometimes, it can even be a little scary to see how things will look if you don't make any adjustments. The key is to have patience. Financial planning is a process and not an overnight event. In creating a financial plan, focus on the things that you can control and keep a long-term perspective.
Put extra money toward the credit card or debt with the smallest balance. You'll be able to pay it off quickly, reducing the total number of accounts you have to deal with, and giving yourself the mental boost of successfully eliminating part of your debt (though you'll pay more interest in the long run than if you were to pay off debt with the highest interest rate first.)
When you start a debt management program, you're adjusting the payment schedule for your credit cards. So it's important to note that your creditors may report that you've missed a payment on your credit reports in the first month your plan starts. Basically, this happens because there can be a gap between when a payment was supposed to be made on your previous payment schedule and the payments you're making now.
DISCLAIMER - Debt.com does not provide direct debt adjustment services, but, upon request, acts as a locator service for BBB registered companies. It is ultimately up to you to determine whether the companies that we may introduce you to are appropriate for your situation. For debt consolidation programs, where permissible by law, companies may charge a one-time enrollment fee typically from $25 up to $75 for account establishment and for debt relief proposals submitted on your behalf to each of your creditors. Monthly program administration fees will vary from $5 but no greater than $75 depending on your state of residence and/or the number of creditors who agree to accept proposals and become enrolled in the program. Fees subject to change if permissible by law. For debt settlement programs, by law, you may not be charged any fee until a debt settlement is arranged on your behalf, you approve the settlement, and at least one payment is made towards the settlement. Each program offered by independent financial service providers is unique so ask them for their complete details of the program and fees.
DMP: The fact that you're participating in a DMP isn't calculated into your credit score, although it will be noted on your credit report. That said, other consequences of the DMP will have an effect. For instance, closing your accounts will affect the amount of credit you have available and could impact your credit history, both of which figure into the credit score algorithm. To learn more about how credit scores are calculated, visit Learn How Debt Affects Your Credit Score.
Great article. We are in the process of paying down debt, and the freedom we feel in watching that number decrease is a beautiful thing! Doing something RIGHT AWAY is key because, as your chart above shows, the greater the amount of money going into paying debt, the less you have to spend (even on the things you truly need!), so the debt pile increases and you never get out from under it. Everyone can do something NOW to see a shift in that picture. It all starts with an earnest desire to confront and change. Thanks for sharing.


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Emily Luther and Stacey McPherson, along with chef Brian Di Giorgi, are bringing grown-up grilled cheese to the Port City with Crust Kitchen & Cocktails at 124 Princess St.
Luther and McPherson met several years ago in Southport, where Luther was the owner/operator of Moore Street Market and McPherson and her husband operated a pop-up ice cream shop. Having both relocated to Wilmington, they began brainstorming ideas for collaborating on a restaurant.
"The grilled cheese concept was Emily's idea," said McPherson. "And I loved it. It's such a versatile product and lends itself to some really creative ideas. Plus, who doesn't love grilled cheese?"
Crust's menu will have an eclectic mix of gourmet grilled cheese sandwiches as well as fresh-cut, Belgian-style fries, locally sourced salads, homemade soup and ice cream sandwiches for dessert.
Di Giorgi was trained in the classic French style of cooking at the Pennsylvania Culinary Institute, and has worked for the Duquesne Club in Pittsburgh, The Rose Group in New York City and as executive chef at Wolfgang Puck Catering at Chicago's Museum of Contemporary Art.
"Our menu is in the final stages of development, and Brian has been in the test kitchen whipping up some fun and delicious recipes," said Luther. "You'll find standards like the Croque Monsieur, but there will also be some surprises. Our goal is to bring something to Wilmington that a lot of people haven't seen before."
Luther and McPherson said they are working with local farmers to incorporate local produce whenever possible.
"People are paying more attention to what they are feeding their families," said Luther. "We want to offer healthy options as well as vegan and gluten-free options."
The bar program will be focused on tall, handcrafted cocktails prepared with fresh fruit juices and homemade syrups.
"I expect to spend a good portion of my morning juicing everything I can get my hands on, along with making my own simple syrups and grenadine," said McPherson.
124 Princess St., now under new ownership, has undergone significant renovations, including a custom built bar, new lighting, a new floor and ceiling and updated restrooms. The bright, cheery interior, as well as the music and artwork, will reflect the 1990s, Luther and McPherson's favorite era.
"Princess Street is shaping up to be one of the most active areas downtown," said Luther. "And we are excited to be a part of its development. There are plenty of places to eat and drink in downtown Wilmington, but we will stand out from the crowd with our innovative menus, bright décor and bright smiles. The overall vibe will be fun for everyone."
Crust will serve lunch and dinner Monday through Saturday and brunch on Sunday. A mid- to late June opening is expected.
Have a tip for Restaurant Roundup? Email [email protected].
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This volume of ecumenical documents, key texts, and critical essays is the first collection of its kind exclusively dedicated to Pentecostalism and its contributions to Christian unity. In the first part, a cadre of internationally renowned scholars addresses the ecumenical heritage and perspectives of the Pentecostal movement since the early twentieth century. Part 2 offers a collection of final reports from international dialogues with Pentecostal participation. The final part contains programmatic essays in response to The Nature and Mission of the Church, a major study on the doctrine of the church published by the World Council of Churches. Most of these essays were first presented by the ecumenical-studies group of the Society for Pentecostal Studies, currently the only organized ecumenical think tank among Pentecostals in North America. Since its formation in 2001, the group has encouraged Pentecostal participation in ecumenical concerns, has hosted Roman Catholic-Pentecostal conversations at the annual meeting of the Society, has invited international scholarly debates on ecumenical matters, and has engaged in the study of ecumenical consensus statements. The essays and documents in this collection model the dedication and commitment among Pentecostals today that engage the challenges and opportunities of Christian unity from the perspective of a tradition that has often been falsely accused of being anti-ecumenical. This collection presents an invaluable resource for teachers, scholars, and pastors interested in engaging the global Christian arena from the worldwide and ecumenical image of Pentecostalism.
Carmelo E. Alvarez
Harold D. Hunter
Douglas Jacobsen
Veli-Matti Karkkainen
Frank D. Macchia
Raymond R. Pfister
Cecil M. Robeck Jr.
Paul van der Laan
Wolfgang Vondey
This volume of ecumenical documents and critical essays is the first collection of its kind exclusively dedicated to Pentecostalism and its contributions to Christian unity. With few exceptions, these essays were first presented during the first decade of the twenty-first century as part of the interest group in ecumenical studies of the Society for Pentecostal Studies. I was privileged to organize that group in 2001with overwhelming support of the members of the Society and to serve as its chair until 2005. Since its formation, the interest group has encouraged worldwide Pentecostal participation in ecumenical concerns, sponsored Roman Catholic–Pentecostal conversations at the annual meetings of the Society, invited international scholarly debates, engaged in a study process on ecumenical consensus statements, and attended to the younger generation of ecumenical scholars. The selection of essays included in this collection is representative of more than fifty scholarly presentations and panel discussions sponsored by the ecumenical studies group, during the first decade of its existence. In its current form, the group represents the only organized ecumenical think-tank among Pentecostals in North America.
Beyond the particular focus of the interest group in ecumenical studies, this collection also bears witness to the maturing of Pentecostal scholarship and the dedicated scholars, pastors, and theologians who attend the meetings of the Society for Pentecostal Studies. Many of the presentations of the Society eventually find their way to publication, but there are numerous gems and undiscovered ideas in many papers that were never published and are not readily accessible. The contributors to this collection are theologians, historians, philosophers, ethicists, missionaries, and ministers who represent well the rich resources of the Society. Pentecostalism and Christian Unity is intended as a motivation to other groups in the Society to share the work of Pentecostal scholarship with those who have never attended a meeting or are still unaware of the existence of the Society. In many ways, all of the different interest groups are ecumenical in character and exist as an invitation to extend the boundaries of Pentecostal thought and praxis into various disciplines and communities.
The book is dedicated to two pioneers in ecumenical faith, who are also mentors of my own work in ecclesiology and ecumenical dialogue. I was privileged to study under the guidance of Michael A. Fahey, SJ, during my graduate work at Marquette University and completed my doctoral thesis under his direction. Michael served as the Emmet Doerr Professor in Catholic Systematic Theology at Marquette, where his expertise as Co-Secretary of the North American Orthodox–Catholic Theological Consultation and as editor of the journal, Theological Studies, was widely reflected in his teaching on ecclesiology and ecumenism. In 2006, he received an honorary doctorate from the University of Toronto, St. Michael's College, in recognition of outstanding contributions to the field of theology, and he now teaches as Jesuit Professor of Theology and Ecumenical Studies at Boston College. Michael is unsurpassed in his detailed knowledge of ecumenical history and theology. He opened my heart to the churches and my eyes to the ecumenical movement.
Similarly, my ecumenical experience and scholarship has been shaped by the pioneering work and mentorship of Cecil M. Robeck Jr., who was among the first to embrace my ecumenical efforts at the Society for Pentecostal Studies. Mel is Professor of Church History and Ecumenics at Fuller Theological Seminary and has authored some two hundred articles published in a range of historical, theological, and ecumenical journals, periodicals, and denominational magazines. His seminal historical work on the Azusa Street Mission and Revival continues to shape the self-understanding of Pentecostals in North America. Mel is a dominant voice on ecclesiological and ecumenical issues among Pentecostals, an influence that has left its particular mark on Pentecostal scholarship during his nine years as editor of Pneuma: The Journal of the Society for Pentecostal Studies. For nearly 30 years, he has served as the Pentecostal representative on ecumenical dialogue with the World Council of Churches, the Vatican, the World Alliance of Reformed Churches, and numerous other groups. Mel's writings and assessments through the years have sharpened my vision of the particular challenges of Pentecostal participation in ecumenical dialogue. My privilege to put together the essays in this collection is a small reflection of the mentorship I received and wish to pass on to the broader ecumenical community.
Ecumenical texts still demand an introduction. Despite the cen- tenary celebration of the World Missionary Conference that marked the beginning of the modern ecumenical movement in 1910, the idea of ecumenism is not widely understood or appreciated at the beginning of the twenty-first century. General introductions to theology and doctrine are void of references to ecumenism, books on the doctrine of the church often touch only marginally on ecumenical questions, while ecumenical texts often take for granted that the idea of ecumenism is understood in general and defined in similar terms.¹ The effects of this neglect are exacerbated when it comes to the churches, assemblies, and communities of the global Pentecostal movement, which is often associated with anti-ecumenical sentiments. The present collection of ecumenical documents and assessments shows that this evaluation is incorrect. Even so, the joint venture of Pentecostal and ecumenical sensibilities asks for an explanation.
In general, the term
ecumenism refers to any attempt that seeks to establish and preserve the visible unity among Christians.² The word derives from a family of Greek terms that refer to the inhabited world (oikoumene), or more basically, the house (oikos). These two realms mark the frontiers of all ecumenical endeavors.³ Historically, an ecumenical praxis emerged from the houses of the faithful that formed the place of meeting for the primitive Christian communities until Christianity became more firmly established and buildings could be designated as the official place of worship. Theologically, the goal of all ecumenical endeavors is the establishment of visible unity among all Christians on a global scale. Ecumenism is therefore determined by both individual and private endeavors as well as by communal, local, national, and international practices that seek the reconciliation, renewal, and unity of the visibly divided churches.
As an image for unity, the notion of the
house is frequently taken beyond its roots in the actual home and enlarged to communicate a broader ecumenical idea.⁴ The New Testament writers speak of the church as a house or building with the particular emphasis that the structure is formed by the faithful themselves. The focus of the image of the
house is not on the actual building or residence but on the community that imbues the structure with meaning. Hence, Peter speaks of the
family of believers (1 Pet 2:17) who constitute a
spiritual house (2:5) and
household of God (4:17). Likewise, Paul speaks of the Church as
God's building (1 Cor 3:9) and a
dwelling place for God (Eph 2:21). In its ecumenical significance, the image of the house takes on a universal dimension.
The universal dimension of any ecumenical endeavor acknowledges that the principle and vision of all efforts is the full communion of all Christians in the inhabited world.⁵ The idea of global unity therefore highlights that ecumenism requires the efforts of all Christians not only in the home but also on an organizational level among the churches. In this sense, the emphasis on
visible unity suggests that an invisible bond already exists among all those who confess their faith in Jesus Christ.⁶ The ecumenical task to express this unity in visible forms is essentially a response to the mandate of Christ that
all may be one (John 17:21) and an endeavor to preserve the gifts the churches have already received from God despite their separation, as they move toward a more visible manifestation of
the unity of the Spirit (Eph. 4:3).
The praxis of ecumenism is often associated more closely with the so-called ecumenical movement that emerged with the World Missionary Conference in Edinburgh in 1910 and gained momentum with the founding of the World Council of Churches (WCC) in 1948.⁷ However, a broader understanding of the ecumenical agenda must also consider the attempts to reconcile the doctrinal divisions that led to the Jerusalem Council in the first century (see Acts 15:1–29), the ecumenical councils beginning with the Council of Nicea (AD 325), the Christological and Trinitarian debates of the first centuries, the rupture between East and West (AD 1054) and the ensuing dialogue between the Greek East and the western Latin Church, the major divisions in the West since the Protestant Reformation, the emergence of churches in North America, the Pentecostal and charismatic renewal movements as well as the diversity of modern theological positions.
The history of ecumenism shows four major divisions among the Christian traditions:⁸ (1) Eastern Orthodoxy, which includes the Eastern Orthodox churches, the Oriental Orthodox Churches and the Assyrian Church of the East; (2) Roman Catholicism, which includes the Roman Catholic Church and the Old Catholic churches; (3) Reformation churches, which include the Lutheran churches, Presbyterian churches, Anglican Communion, Congregationalist churches and Union churches; and (4) Evangelical churches, such as the United Methodist Church, and a large number of communities that adhere to the Free Church tradition, such as the Holiness churches and Classical Pentecostal churches in North America.
A major shortcoming of such a purely historical approach to ecumenism is that it tends to emphasize the already existing divisions of the doctrinal families with little reference to their theological origin and continuing relationship.⁹ This can give the impression that ecumenism is defined primarily by the past divisions of Christianity rather than the unity of the churches in the future. The churches are presented as they exist in contradistinction to one another but not as originating from or developing out of the struggle with other existing Christian confessions. A purely descriptive or typological approach to ecumenism has been widely criticized in the twentieth century, which has shown a widespread engagement in ecumenical dialogues and the emergence of a more cohesive landscape of ecumenical theologies that consider not only the present state of visible separation among the churches but also the origin of particular traditions and the continuing interdependence among the Christian doctrinal families.
The history of the ecumenical movement in the twentieth century is marked by a number of transitions.¹⁰ The World Missionary Conference in Edinburgh in 1910 began a foundational era of the modern ecumenical movement that culminated in the formation of the WCC in 1948. Marked by two World Wars, the central motif of this period is seen as a rediscovery of the church and its fundamental position as an essential constituent of the gospel. A second period runs from the inaugural meeting of the WCC in Amsterdam to the assembly in Uppsala in 1968. Characterized by the cold war and the end of colonialism, this period saw the convening of Vatican II (1962–65) and the resulting ecumenical involvement of the Roman Catholic Church as well as the membership of the Orthodox churches in the WCC. The central motif of these years is seen as a rediscovery of the role of the churches and their position in and for the world. A third period extends from 1968 to the present and is marked by the experience of pluralism and the effects of a rapid globalization and growing inequality among socially, ethnically or economically defined people groups. The central motif of this period is the role of the church in the creative and redemptive work of God throughout the world.
The contemporary situation of the ecumenical movement can also be seen as a new period characterized by the rise of the Pentecostal and charismatic movements and their involvement in ecumenical dialogue. An emerging motif is the rediscovery of the work of the Holy Spirit in the life of the churches.¹¹ These movements pose particular challenges to ecumenical theology since these communities are often perceived as distinct from the established mainline churches or as an element of the Evangelical or Free Church traditions.¹² Pentecostals, on the other hand, see themselves as distinct from other churches only insofar as they emerged from a revival and renewal emphasis that originated in those traditions.¹³ The present ecumenical movement finds itself therefore in a time of major transition that encompasses the theological perception of the ecumenical agenda and the methodological choices that determine the ecumenical praxis of the churches in the twenty-first century.
One of the most significant emblems of the churches' efforts to attain visible unity since the twentieth century has been the founding of the WCC. The Council affirmed and consolidated three vibrant streams of the ecumenical life: the mission movement, the Faith and Order movement, and the Life and Work movement.¹⁴ Today, the WCC joins together more than 340 churches, denominations, and fellowships in over 100 countries, including most of the Orthodox churches, Reformation and Union churches, and Evangelical denominations, as well as various communities from the Free Church traditions.¹⁵ In the first fifty years of its history, the center of membership shifted from the founding nations in Europe and North America to the African, Asian, and Latin American continents as well as to the Middle East, the Caribbean, and the Pacific. Representatives of these churches meet approximately every seven years in an assembly that addresses matters of division and unity and casts a vision for the ecumenical future of the Christian churches.
The scope and diversity of the WCC reflects not only the common efforts toward unity but also the tensions still present among the member churches, including the continuing threats of denominationalism, institutionalism, nationalism, and syncretism. The unity of the Council has been preserved largely by a shared emphasis on the centrality of Christ. A shift in emphasis to the cultural context of the Christian life during the 1980s and a rediscovery of the work of the Holy Spirit beginning with 1990s has significantly widened the scope of the ecumenical agenda.¹⁶ The ninth assembly of the WCC in 2006 approved a substantial change in the Council's priorities, structures and relationships, and gave renewed attention to ecumenical formation, spirituality, global justice, and prophetic witness as part of the ecumenical dialogue and work toward Christian unity.
The widespread practice of ecumenical dialogue among churches, ecclesial communities, and other religious bodies is a phenomenon of the modern world.¹⁷ The official nature of many of these dialogues has given a new image to ecumenism in the twentieth century and fueled the hope of full reconciliation despite the remaining disagreements among the churches in theological and non-theological, theoretical, and practical areas of the Christian life.
Ecumenical dialogues follow a number of unwritten rules of engagement.¹⁸ While the established ecumenical traditions operate largely along these guidelines, new dialogue partners tend to be unaware of their existence, and much of the initial phase of establishing ecumenical relationships is spent identifying such rules.¹⁹ Despite the fact that many actively seek dialogue with Pentecostals, there exists little clarity about the ecumenical presuppositions for such dialogue. Five dominant principles can be distinguished: First, the dialogue partners should be able to clearly define the principles that form the basis for their respective engagement in ecumenical relationships. Second, all participants should contribute to the development, definition, and clarification of realistic goals for the dialogue. Third, the dialogue partners should make explicit their own self-understanding and should exhibit an awareness of their understanding of the dialogue partner. Fourth, each group should define, form, and support the responsibilities and roles of all participants involved in the dialogue. Fifth, the dialogue partners should be able to specify how the results of the dialogue can be implemented in the life of the churches.
Ecumenical dialogues differ in method and goal, depending on the nature of relationships and the degree of communion already established between particular churches. It is therefore of primary importance to clarify what kind of dialogue should be expected before the actual discussion of a particular ecumenical agenda takes place. There exists at this time no single ecumenical approach that would allow all churches to conduct ecumenical dialogue with other Christian traditions on all levels according to one definitive and universally applicable pattern. A fundamental question of ecumenism is what elements of Christian teaching the dialogue partners consider essential.²⁰ The history of the ecumenical movement since the twentieth century has been clearly characterized by its emphasis on the doctrine of Christ. This Christological focus identified all aspects related to the life, death, and resurrection of Christ as essential to the achievement of visible unity among the churches. At the end of the century, other doctrines have also been emphasized, and dialogues have covered a much broader basis, such as the work of the Holy Spirit in the world, the role of the Church in the history of salvation, or the significance of the sacraments and liturgical celebrations. The answer to the question of essential doctrines determines not only the basis of ecumenism in general but, more specifically, a direction for dialogue with a particular partner. For many churches, identifying the essential elements of their teaching is, above all, a matter of finding their ecclesial and ecumenical identity. In order to ensure that all participants fully embrace the outcome of a particular dialogue, the churches must first present the basis for that dialogue on which all will then also be able to interpret the results.
A second principle of ecumenical relationships is a joint definition of the goals for a particular dialogue. Not all ecumenical dialogues intend full, visible unity from the outset. In some cases, the framework for dialogue has to be established before actual discussion can take place. In other dialogues, only minor distinctions of liturgical practice separate the communities. Whereas some churches possess a network of ecumenical offices, other churches do not have an ecumenical institution.²¹ From the outset, it is therefore important that all participants are informed about what the dialogue is trying to achieve. These goals can follow at least three interrelated principles. First, the group emphasizes what is important as well as what is not important.²² This distinction helps sharpen the focus on a particular theme and produce relevant results. Second, the group expresses a common vision as well as a realistic goal.²³ This concretization helps produce a challenging, yet realizable task. Third, the dialogue partners state clearly, what can be expected. This articulation helps prevent any unrealistic expectations for a particular ecumenical relationship. The central question is what kind of
visible unity²⁴ is envisioned by the dialogue partners. Whether it be koinonia²⁵ or communio,²⁶ partial or comprehensive union, corporate or organic union, conciliar fellowship, union in reconciled diversity,²⁷ or a form of common witness,²⁸ the expressed goal presents a basis on which all will then be able to also interpret the results.
A third area of concern is the truthful understanding of the doctrinal families that are involved in a particular dialogue. It is essential for all dialogue partners to know the traditions and individuals who participate. This endeavor involves two equally important aspects: On one hand, each group possesses a consistent and shared self-understanding of themselves as they enter the conversation. On the other hand, each group is also challenged by how it views and understands the other. This does not mean that ecumenical dialogue proceeds without prejudice and preconceived notions. As much as these should be avoided in the first place, an awareness of one's own attitude and expectations with regard to the dialogue partner becomes a fundamental presupposition for discussion, understanding, forgiveness, and reconciliation. For this reason, many dialogues consist of opportunities for those involved to share and establish a common understanding of their identity in addition to any formal dialogue sessions.²⁹ A theological and non-theological understanding of the faith and praxis of another church has become a fundamental part of ecumenical interaction and establishes a basis for all participants to fully engage in dialogue and to interpret the results of that dialogue.³⁰ This praxis acknowledges that dialogue of any form usually emerges from the context of human relationships, interactions, and mutual exchanges.
A fourth principle of ecumenical engagement is concerned with the responsibility taken by the participants of the dialogue. Among these is, first of all, the responsibility to uphold the fundamental truths of the Christian faith, as they are expressed in Scripture, in the Apostles' Creed, and in the Creeds of Nicea and Constantinople.³¹ Additionally, each dialogue partner as well as the individual participants accepts responsibility in humility and repentance for what their tradition has done, and continues to do, that might encourage and perpetuate the existing divisions among the churches. This fundamental ecumenical attitude addresses the urgent need that each participant will at any given time assume responsibility for his or her involvement in the dialogue as a whole person and not just as a contributor to verbal discourse or doctrinal debate. Finally, ecumenical responsibility also means a proper understanding of one's ecumenical role. In order to prevent that the entire dialogue is set up for disappointment and failure, it is a responsibility of each group to prepare the participating members for the individual dialogue sessions.
The goal of every ecumenical dialogue is that the results are implemented in the life of the churches. A formal dialogue therefore has to consider the existence of adequate ecumenical structures and organizations as well as a willingness on all levels to become a messenger of ecumenical relations with other Christian traditions.³² The goal of ecumenical discourse is not merely to produce an ecumenical document; it is the vision and hope that the churches will hear this document and that through it the faithful will achieve a better understanding of other traditions in the desire to live together as the one body of Christ. The massive amount of literature produced by ecumenical dialogues in the twentieth century has rarely reached the congregations despite the spiritual, theological, and educational value of the documents.³³ In general, the discussion of ecumenical documents is limited; most texts are not received by the faithful and find little public acknowledgment. It remains one of the most challenging tasks of the ecumenical partners to provide the churches with adequate structures that ensure the publication, distribution, and implementation of the lessons learned from the other. The task of appreciating the work of ecumenical dialogues requires the support and initiative of the whole Christian community and remains one of the foremost challenges to the ecumenical agenda.
The principles of engagement outlined in the previous section indicate some of the greater challenges of the ecumenical movement in the twenty-first century. Pentecostalism is still in the process of being shaped by its own participation in this dialogue with other churches, and many of the ecumenical principles among Pentecostals are not yet fully formulated. The essays and documents in this collection bear witness to the particular challenges of worldwide Pentecostalism and model the dedication and commitment among many Pentecostals today who engage the challenges and opportunities of Christian unity. In the first part of the book, a cadre of internationally renowned Pentecostal scholars addresses the ecumenical heritage and perspectives of the Pentecostal movement. Part two offers a collection of final reports from international dialogues with Pentecostal participation. The final part contains programmatic essays in response to The Nature and Mission of the Church, a major study on ecclesiology published by the Faith and Order Commission of the WCC in 2006, and its predecessor, The Nature and Purpose of the Church. Together, these essays comprise a snapshot of the ecumenical achievements and anticipations among Pentecostals today.
Douglas Jacobsen traces the ecumenical impulses in early Pente-costal theology in North America and provides insight into the diversity of proponents and opponents of ecumenism among the first generation of classical Pentecostals. He emphasizes the importance of a contextual reading of Pentecostalism and argues that the Pentecostal pioneers generally favored ecumenism over sectarian separation. Harold D. Hunter expands the perspective from North America to the global Pentecostal movement and examines its convergence with the organized ecumenical movement. He contrasts the claim that the Pentecostal movement is inherently ecumenical with the notion that conciliar ecumenism is an inherently exclusive endeavor and calls both sides to devote attention to its ecumenical responsibilities. Carmelo E. Álvarez traces and analyzes the particular context of two Pentecostal churches in Chile, The Pentecostal Church of Chile and The Pentecostal Mission Church of Chile, which were the first Pentecostal churches to join the WCC. He argues that the story of these Pentecostal pioneers in the ecumenical movement is characterized by active solidarity and growing confidence in international ecumenical participation. Paul van der Laan examines various ecumenical exchanges with Pentecostals in the Netherlands and emphasizes the mutually beneficial nature of the dialogues. His essay offers practical guidelines for dialogue with Pentecostal churches and suggests a possible agenda for the ecumenical future. Raymond R. Pfister examines the past orientations of Pentecostal education with regard to ecumenism and calls for a pedagogy of reconciliation. He suggests that ecumenical theology from a Pentecostal perspective is characterized by an ecumenism of the Spirit that reflects both the development of distinctiveness and sameness for the purpose of unity. Finally, Cecil M. Robeck Jr., speaks from his experience with the international Roman Catholic-Pentecostal dialogue and describes the hard lessons learned during his time as participant and co-chair. Robeck reminds the reader of the not-so-pleasant side of ecumenism and challenges us to confront the issues and problems that still exist not only for the purpose of Christian unity, in general, but for a better understanding of ourselves in communion with others, in particular. This essay serves as a bridge to the second part of the book.
The second part of this collection contains a number of significant documents from international dialogues with Pentecostal participation. Many Pentecostals today are still unaware of the existence of these texts and of the long history of ecumenical relations, particularly with the Roman Catholic Church. These texts tell an important ecumenical story that began in 1972, when South African-born Pentecostal minister, David J. du Plessis, approached the Vatican about the possibility of ecumenical dialogue. The story of this dialogue is told in the first section of each document and is well reflected in the changes apparent in the texts, which transition from short observations, generally presented in the order of discussion, to long and complex statements, often presented in systematic rather than historical order of content. The final reports of the first four rounds of dialogue are for the first time included in a joint collection. The extensive report of the fifth dialogue session has not yet been published. In its place is included the final report of the first dialogue between Pentecostal and Reformed churches, which began in 1996 and is now in its second period. Each of these documents has helped alleviate some of the tensions that exist between Pentecostals and other churches and communities. The document, Perspectives on Koinonia, has received particularly wide attention due to a broad focus on the concept in the ecumenical movement, in general. With this text, Pentecostal churches for the first time authorized the participation of officially appointed representatives to ecumenical dialogue. The document is a particularly illuminating example of the great degree of agreement and commitment that characterizes all sides of the dialogue. The dialogues have transitioned from initial discussions and a period of discernment to sophisticated theological conversations. The focus has shifted from a preoccupation with issues that divide to a sweeping interest in areas that unite the churches. In recent years, a number of publications have paid detailed attention to this conversation.³⁴ The future of these dialogues holds great promise for not only significant theological discussion but also a more concrete realization of joint fellowship.
Finally, the essays in the third part of this collection engage the important document, The Nature and Mission of the Church, published by the Faith and Order Commission of the World Council of Churches at its ninth general assembly in Porto Alegre, Brazil, in 2006. This document, and its predecessor, The Nature and Purpose of the Church (1998), represents the first major ecumenical consensus statement with the promise of containing significant contributions from the Pentecostal community.³⁵ Although no formal response to the Faith and Order text exists from Pentecostal churches, members of the Society for Pentecostal Studies have produced a series of statements on the ecumenical text. Veli-Matti Kärkkäinen provides a critical analysis of the key themes of the document and raises a number of critical questions. Among the most provocative observations is his suggestion that the ecclesiology of the ecumenical text is written from the perspective of the bygone era of Christendom and ignores the transformations of global Christianity. Frank D. Macchia considers the challenges posed by the text to the Pentecostal community, particularly to the understanding of the movement's own ecclesiality and the visible divisions among Pentecostals. Macchia laments the dominant ecclesiological dualism that distinguishes between the essence of the church and its visible, historical form and calls for a more integrated understanding of the divine and human nature of the church. Finally, my own paper argues that the consensus statement is symptomatic of the larger ecumenical endeavor to form a global ecumenical ecclesiology. I present a summary of Pentecostal perspectives on the church's mission and its relationship to the church's nature and purpose and draw some systematic conclusions regarding the implications of the Pentecostal engagement in the dialogue. The fact that Pentecostalism supports the speaking of
ecclesiologies, in the plural, highlights the dynamic and dialogical dimensions of the ecumenical agenda.
All in all, Pentecostalism and Christian Unity issues an invitation on at least three interrelated levels to engage, to continue, and to sharpen ecumenical relations. The authors of this collection offer honest, realistic, and deeply personal evaluations of their own experiences in the ecumenical life. Much groundwork remains to be done in initiating conversations with Pentecostals, and we hope that the following essays will motivate both Pentecostals worldwide and the larger ecumenical community to engage each other in mutual dialogue, theological exchange, and shared ministry. In addition, many of the following essays provide fresh insights into existing conversations and offer a unique opportunity to evaluate the current state of affairs. Each essay issues a call to continue existing relations, whether they are still in the early stages or advanced in shared ecumenical experience. From the diverse perspectives of this collection, Pentecostalism calls the world to sharpen and strengthen ecumenical ties for the sake of the unity of the Spirit and the bond of peace.
1. See Michael A. Fahey, ed., Ecumenism: A Bibliographical Overview (Westport, CT: Greenwood, 1992).
2. See G. R. Evans, Method in Ecumenical Theology: The Lessons So Far (Cambridge: Cambridge University Press, 1996) 19–39; Mary R. Sawyer, Black Ecumenism: Imple-menting the Demands of Justice (Valley Forge, PA: Trinity Press International, 1994); Geoffrey Wainwright,
Ecumenical Spirituality, in The Study of Spirituality, eds. Cheslyn Jones, Geoffrey Wainwright, Edward Yarnold (New York: Oxford University Press, 1986) 540–48; W. A. Visser t'Hooft, The Meaning of Ecumenical (London: SCM, 1954).
3. See Wolfgang Vondey, People of Bread: Rediscovering Ecclesiology (New York: Paulist, 2008) 196–212; Michael Kinnamon and Brian E. Cope, eds., The Ecumenical Movement: An Anthology of Key Texts and Voices (Grand Rapids: Eerdmans, 1997) 9–78.
4. See Eva Marie Synek,
'Oikos-Ecclesiology' and 'Church Order' in Eastern Christianity, in Household, Women, and Christianities in Late Antiquity and the Middle Ages, eds. Anneke B. Mulder-Bakker and Jocelyn Wogan-Browne (Turnhout: Brepols, 2005) 37–70; Gennaro Lomiento,
Oikos, oikodome, oikonomia: La lingua della comunione nel Commento a Giovanni di Origene, in Origene e l'alessandrinismo cappadoce (III–IV secolo) (Bari: Edipuglia, 2002) 29–44; John E. Alsup and Hans Bald,
Die Kirche als Oikos entdecken, in Kirche und Volk Gottes: Festschrift für Jürgen Roloff zum 70. Geburtstag (Neukirchen-Vluyn: Neukirchener Verlag, 2000) 110–31.
5. See Kinnamon and Cope, The Ecumenical Movement, 79–127.
6. Ola Tjørhom, Visible Church, Visible Unity: Ecumenical Ecclesiology and
The Great Tradition of the Church (Collegeville, MN: Liturgical, 2004); Thomas F. Best, Living Today towards Visible Unity: The Fifth International Consultation of United and Uniting


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Attention: The last day to put out yard debris is May 31st. Crews will make one last pickup starting on this date. This is a "one and done" pickup, meaning once we complete a street, we will not be back until the fall pickup. Any debris that has to be disposed of after this date will be the responsibility of the resident. Residents can bring yard debris to the DPW, located at 100 Wood Lane. Yard debris is considered leaves, grass clippings, shrubs and branches no larger than 6 inches in diameter and 3 feet long.
Public Awareness Announcement: Fake $100 bills have surfaced. Please click here to see how you can determine if your $100 bill is fake. Picture of Suspect
The Newark Police Department has become aware of incidents in which a person is misrepresenting themselves as a Village of Newark Code Enforcement Officer. This person then performs a property inspection and advises the owners of violations. Residents are reminded that any Village of Newark Code Enforcement Officer, Department of Public Works or Water Department employee will have an identification badge with their name and picture on it. If any resident feels wary or unsure of any person who shows up on their doorstep with or without identification, contact 911 and the Newark Police Department will respond to confirm the identity of these persons. If anyone feels they may have been approached by a person requesting a property inspection or any information regarding this investigation or any other suspicious activity, please contact the Village of Newark Police Department at 315-331-3701. Click here for more information.
Village of Newark Requests Resident Input For Downtown Revitalization Initiative $10 Million Application...The Village of Newark invites residents to attend the Downtown Revitalization Initiative (DRI), Community Engagement event Wednesday, May 15th at Newark High School, in the LGI starting at 6:00 p.m. The Village of Newark is excited to be submitting a 2019 DRI application and hosting a public engagement opportunity to collect community input. The DRI is a statewide competition in which one winner in each of the state's 10 Regional Economic Development Council's will receive $10 million in State funding for local development. "We want to hear from local residents and invite their feedback to enhance our application," said Mayor Jonathan Taylor, "Please join us this Wednesday!"
Wayne County 911 can now accept texts. Please click here for more information!
LED Street and Outdoor Lighting:
Appendix H-NYSEG General Notes for Energy Only Street Lighting Village of Newark,
Appendix H- NYSEG PSC No. 121,
Real Term Energy Receipt Acknowledgement.
RFP for LED Street Lighting Installation
No Tax Increase for the Village of Newark!
Proposed Fiscal Year 2020 Budget
DEPARTMENT OF PUBLIC WORKS SPRING DEBRIS REMOVAL PROGRAM: The Village Public Work Crews will begin pickup on May 1st, as their work schedule allows. No yard debris should be placed at curb until a week before this date. At that time, residents are asked to place their yard debris curbside (not in the street) in a pile (no bags). The last day to put out debris is May 31. Crews will make one last pickup starting on this date. This is a "one and done" pickup, meaning once we complete a street, we will not be back until the fall pickup. Any debris that has to be disposed of before and after our spring pickup will be the responsibility of the resident. Residents can bring yard debris to the DPW, located at 100 Wood Lane. Yard debris is considered leaves, grass clippings, shrubs and branches no larger than 6 inches in diameter and 3 feet long. We would like to thank you for your cooperation and please feel free to call 315-331-4770 if you have any additional questions.
The Wayne County Industrial Development Agency, in conjunction with the Village of Newark, would like to recognize small businesses (less than 500 employees) that are celebrating 25 years or more in business. If you know of a business that should be included in this recognition, please contact Mark Peake at 315-331-4773 ext. 106.
Please take note that the Animal Control Officer can be reached at (315)-952-1920.
Final Budget for Fiscal Year 2019
*Don't forget that the Wastewater Treatment Plant, located at 321 Murray Street, has free compost available Monday through Friday, between 7:00 a.m. and 2:00 p.m. Please bring your own container.
Carbon Monoxide Safety Tips and Carbon Monoxide Poisoning Symptoms
Foreclosure Prevention and Help
Home Energy Audit and Grant
How to Protect Yourself from Ticks and Mosquitoes
Important Lead Paint Removal Information
Outside Village Water - Meter Pit and Maintenance
Property Maintenance and Swimming Pool Notice