Before leaving Gartholwg, Matthew gave me the school's information packet, titled Cyfleoedd: Yn Agor Drysau'r Dyforol (Opportunities: Opening the Doors to the Future). We said our goodbyes and I headed back to Cardiff. I hadn't gone far when I realized I'd left my brown leather notebook behind, so back to Gartholwg. The noteback had already become my companion and co-witness, so it was a good thing I realized its absence before I'd returned to Cardiff. In the event, the quick retrieval meant I would be late for the next meeting, a return to unfortunate form!
Arriving at the diocesan offices, Gwynn met me and we got into his car for the quick trip to Cytûn, which is housed in a warren of offices on the second floor of a small building. I was introduced to several staff members, and then Gwynn and I began our conversation with Chief Executive Aled Edwards, a priest in the Church in Wales, and Rhian Linecar. It was good to see Rhian again, having met her at Dewi Sant the prior Sunday during the coffee hour. You may remember from an earlier post that she is the Faith, Order & Witness Officer for Cytûn.
A note on "church" and "chapel." Almost invariably, the word "church" is used for Anglican congregations until 1920, when the Anglican Church was disestablished in Wales, and thereafter for congregations in the Church in Wales. The word "chapel" refers to congregations from Non-Conformist denominations-- including Baptists, Methodists, Congregationalists, Presbyterians, and others who would not conform with worship according to the Church of England.
Aled began by mentioning some new growth in some of the older Welsh-speaking chapels near Cardiff, mainly in places which have begun to offer more contemporary worship services, and who serve members of the middle class who have moved to Cardiff for opportunities in media, like BBC Wales, and government, like the National Assembly, and other bilingual service industries. The Presbyterian Church has one Welsh-language congregation in Cardiff, Capel Salem.
In addition to his work at Cytûn, Aled has served as a state Commissioner for Racial Equality, giving him additional insights in the area of immigration and migration. Immigrants are often willing to move into areas from which the brightest and youngest have moved for better opportunities, a development he describes as "immigration while your country needs it."
Desiring to make connections in their new communities, many immigrants are learning Welsh and sending their children to Welsh-medium schools. As a result, there is a growing and significant Welsh-speaking Muslim community in Cardiff. As noted in a previous post, this year's national youth festival included an interfaith service, during which a young Muslim girl in hijab spoke in perfect Welsh. The organizers contacted Cytûn for help in developing the service, and Cytûn has been a resource for multi-faith issues to the Welsh government since devolution.
Interestingly, through that experience, two non-Christian families said that they had seen the Church in a new light.
Aled related a conversation he had with a leader in the Muslim community on the question of conversion. The imam asked him, "Would you wish to convert me?" "I have to feel," said Aled, "that I would want to offer my friend the best that I had to offer, and so my answer would be, 'Yes.'" Then Aled returned the question, "And would you wish to convert me?" And the imam agreed that he, too, would wish to offer the best that he knew as well. That brief conversation allowed the relationship to deepen along lines of mutual appreciation. But then Aled mentioned a sobering fact for Christians to ponder: currently at any rate, 99.4% of Muslim parents succeed in transfering their faith to their children.
I asked what some of the barriers were that prevented Welsh-speaking congregations from using the resurgence of Welsh as an opportunity for evangelism. He suggested that one problem is that churches which are contracting tend to intensify their efforts to recreate "what they think they used to be," and therefore it's difficult for them to have a conversation about how they might reach out in new ways to new communities.
The policy of the Church in Wales to be a bilingual church has been validated by the government's Welsh Language Board, and the Church has been recognized for teaching more of its employees Welsh than any other employer. In this respect at least, the Church in Wales is better postioned than any other denomination for bridging the divide between Welsh- and English-speaking Christians.
With regard to Cytûn's work with the government on issues of equality, Aled believes that the Church in Wales has made a unique contribution through its Welsh-speaking participants. As members of a language and cultural community which has had to struggle with the complexities of identity, discrimination, indifference, and hostility, they have been able to help others understand genuine otherness, and to bring their own vulnerability into transforming conversations.
As we finished our conversation, Aled gave me three books for my growing Welsh library:
Inter-faith Wales: Building trust and respect between people of all faiths throughout Wales.
Ystyried Gwahaniaethu a Gobeithion: Golwg ar Ddatganoli O Safbwynt Ffydd
(Considering Contrasts and Hope: A Faith Reflection on Devolution) by Graham K. Blount and Aled Edwards.
West Wing Wales: Obama for America: A Welsh Campaign Experience, by Aled Edwards.
Here are Aled and Rhian just before I left to return with Gwynn to the diocesan offices. And from thence I left for Caerfyrddin (Carmarthen) and the next chapter in my journey across Wales.