2008 is the 100th anniversary of the Week of Prayer for Christian Unity in the United States. In 1908, the Rev. Paul Wattson, founder of the Franciscan Friars of the Atonement, suggested that the period between January 18 and 25 be an octave of prayer for Christian unity. In this proposal, he was giving form to Pope Leo XIII's 1894 call for an octave of prayer, and to earlier suggestions from the Lambeth Conference and various other leaders. Wattson and the Friars observed the octave at Graymoor beginning in 1908, and championed the octave throughout  the United States. In France, efforts to establish the octave in France were led by Fr. Paul Couturier beginning in the late 1920s. Further details can be found in our "A brief history of the Week of Prayer" written by Nicholas Jesson.

2008 offers an opportunity to look back at our efforts at Christian unity and to recognize the
central importance of prayer together in Jesus' name. A new website for the 100th anniversary observances has been established at the Graymoor Ecumenical & Interreligious Institute.

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"Pray without ceasing" is the theme of the 2008 Week of Prayer for Christian Unity. Celebrated in Canada from January 20 to 27th, this year the theme is drawn from the St. Paul's first letter to the Thessalonians (I Th. 5:17). Paul's encouragement to pray without ceasing is particularly apt for this year's Week of Prayer which commemorates the 100th anniversary of this annual observance.

"... we appeal to you, brothers and sisters... Be at peace among yourselves. And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them. See that none of you repays evil for evil, but always seek to do good to one another and to all. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you." (I Th. 5:12a, 13b-18, NRSV)

The materials from the 2008 WPCU international resource package are available for download in PDF format. Adapt these materials in your own settings, and print the worship service freely in your own church bulletins.

The "Ecumenism in Canada" WPCU page includes a number of suggestions for observing the week. The following resources might be of particular help.

• A Model for Visits to Neighbour Churches during the Week of Prayer for Christian Unity
An article by Angelika Piché in Ecumenism (no. 151, Sept. 2003)
• « Un modèle pour la semaine de prière pour l'unité chrétienne »
Une article par Angelika Piché pour la revue œcuménisme (numero 151, sept 2003)
• A brief history of the Week of Prayer for Christian Unity
Prepared by Nicholas Jesson, this text may be freely duplicated in church bulletins or newsletters.

Worship services and other events are scheduled across Canada and around the world. Events are listed on this website for Calgary, Edmonton, Humboldt, Lethbridge, Medicine Hat, Montréal, Ottawa, Saskatoon, Toronto, Victoria, and Winnipeg. If you would like us to list your WPCU event in Canada, please email the .

Daily reflections on the theme for each of the eight days are found here: 1, 2, 3, 4, 5, 6, 7, 8.

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[Michael Swan, The Catholic Register] If you pray for something for 100 years you might find the prayer refines itself in the light of new realities, and then perhaps the prayer itself deepens your understanding and broadens your horizon. For 100 years Christians have been formally setting aside seven or eight days in January to pray with Christ for unity. "It's really about being on our knees together and praying for the unity that is willed by God, in the way God wants, when God wants," [Marianist] Father Luis Melo told The Catholic Register.
...
After 100 years of acknowledging Jesus' last will and testament in prayer, the theme for this year's Week of Prayer for Christian Unity is "Pray Without Ceasing." "We've come to a new level of maturity in terms of ecumenical activity," said Atonement Friar Father Damian MacPherson, ecumenical and interfaith affairs officer for the archdiocese of Toronto. "Perhaps that's why it's becoming more difficult."

Glib talk of an easy and obvious unity among Christians may have been common in the first decade or more after the Second Vatican Council, but as churches make substantial progress -- the 1999 Joint Declaration on the Doctrine of Justification with the Lutheran World Federation and the 1965 rescinding of the excommunications of 1054 between Orthodox and Catholic Churches -- ecumenists begin to see how long the road to unity might be. "We cannot be looking for giant steps. It's painfully slow, painfully slow," said MacPherson. "Patience is the hallmark of the good ecumenist."

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[Kersten Storch • WCC News] Although prayer is certainly at the heart of Christian life, praying together is not an easy exercise for churches within worldwide Christendom. Even today, common prayers are exceptional events rather than part of the daily life of the churches. But at least once a year it has become "normal" for many churches and congregations to pray together during the annual celebration of the Week of Prayer for Christian Unity. In 2008, the 100th anniversary of this most meaningful ecumenical initiative is being celebrated around the globe.

The roots of the Week of Prayer for Christian Unity can be traced back to the beginning of the 19th century. Initiatives involving praying for unity together with Christians from other denominations had been taking place here and there for over a century when, in 1908, a priest and a sister, both Episcopalians, publicly celebrated for the first time an Octave of Prayer for Church Unity from 18-25 January in Graymoor, Garrison, New York. The Rev. Paul Wattson and Mother Lurana White, co-founders of a small religious community in the Franciscan tradition known as the Society of the Atonement, chose for the octave the days spanning from what was at that time in the Roman Catholic calendar the "feast of the Chair of Peter", to the "feast of the conversion of Paul".

In celebrating its 100th anniversary, this year's Week of Prayer for Christian Unity points to that historical milestone as its foundational moment. But it is clear that a lot has changed in the ecumenical landscape over the last century.

The Octave of Prayer for Church Unity of those days was based on a concept of unity as re-union of Christendom under the Pope's authority. For that reason, the octave was neither appealing nor theologically acceptable for Christians and churches outside the Roman Catholic Church, except for some Anglicans who were sympathetic to the idea of a reunion of Canterbury with Rome – like Wattson and White, who joined the Roman Catholic Church themselves. While it soon became widely observed in the Roman Catholic Church, the octave was by no means the only initiative of prayer for church unity at that time.

Well before 1908, the World Evangelical Alliance, the World Student Christian Federation, the Young Men's Christian Association together with the Young Women's Christian Association, had already all launched worldwide annual weeks or days of prayer in which the aspect of unity played an important role.

As early as 1907 the London-based Times published a letter signed by an impressive list of high-ranking church leaders from different denominations, who called on "all the Christian ministers of religion in England [...] to prepare their congregations for a united effort of prayer on Whitsunday [...] for the reunion of Christians". They underlined that those prayers should not compromise the beliefs of any confession but should focus on God's will for the unity of all. The church leaders soberly declared that it was not yet the time for large schemes of corporate reunion but that churches should unite in penitence and prayer: penitence for their divisions and prayer for opening their minds to God's will for unity.

"God's will for the unity of all" became something like the leitmotif of the Week of Prayer for Christian Unity through the years. Early writings of the Faith and Order movement on prayer and unity refer to that concept. Decades later, that formula made it possible to pray for unity within the Roman Catholic Church in a way that would not hurt denominational loyalties of other Christians. And even today it is a reminder to Christians and churches everywhere that the quest for the unity of all does not depend nor is it based on different doctrinal concepts of unity; it is rather God's will for the entire creation.

Since the mid 1960's, after the Second Vatican Council, the Faith and Order Commission of the World Council of Churches and the Secretariat for Promoting Christian Unity of the Roman Catholic Church [today's Pontifical Council for Promoting Christian Unity] have prepared the liturgical materials for the Week of Prayer together

Celebrating this year the 100th anniversary of the Week of Prayer for Christian Unity will be an occasion to give thanks for the unity, however provisional it may be, that churches already do have and live, and in which the Week of Prayer certainly has its share.

In Jerusalem – one of the places where the divisions within Christianity have often become visible in the most distressing ways – the impact of the Week of Prayer for Christian Unity on the life of the churches is confirmed by the fact that opportunities for common prayer multiply almost spontaneously. This is especially true for ecumenical prayers for peace, as Christian unity and peace are inseparable concerns for the Christians in the Middle East.

It was the tradition of preparing together for the Week of Prayer for Christian Unity which led churches in Slovakia to the idea of preparing a special ecumenical celebration when the country entered into the European Union in 2004. The Week of Prayer is observed nationwide in Slovakia, both at the top church level as well as at the grass-roots.

Examples from all over the world could be multiplied. This year's theme – Pray without ceasing (1 Thess. 5:17) – highlights the fact that Christians and churches cannot cease to pray for the unity of all. The divisions, which are still a reality between and within the churches, do not simply follow denominational lines. They are often – at least to some extent – rooted in ethnic or national identities, in issues of race, social status, gender or sexuality, exclusion of people with disabilities or of those living with HIV/AIDS.

The Week of Prayer for Christian Unity cannot provide a solution to all these problems. But its celebration every year is a victory over divisions because it expresses the unity which Christians do have in Christ.

Kersten Storch, a German Lutheran pastor, is executive staff of the World Council of Churches' Faith and Order Commission and has been involved in the preparation of the Week of Prayer's liturgical materials over the last six years.Printer-friendly pageImprimable

[Kersten Storch • COE] Bien que la prière soit sans nul doute au coeur de la vie chrétienne, prier ensemble n'est pas une tâche facile pour les Eglises qui forment la chrétienté mondiale. Même aujourd'hui, les prières communes sont des événements exceptionnels plutôt qu'une partie de la vie quotidienne des Eglises. Mais au moins une fois par an, il est devenu "normal" pour beaucoup d'Eglises et de communautés de prier ensemble lors de la célébration annuelle de la Semaine de prière pour l'unité des chrétiens. En 2008, le 100e anniversaire de cette initiative œcuménique hautement significative est célébré partout dans le monde.

Les origines de la Semaine de prière pour l'unité des chrétiens remontent au début du 19e siècle. Des initiatives impliquant la prière pour l'unité aux côtés de chrétiens d'autres dénominations se développaient en divers endroits depuis plus d'un siècle quand, en 1908, un prêtre et une soeur, tous deux membres de l'Eglise épiscopale (anglicane), célébrèrent publiquement pour la première fois une Octave de prière pour l'unité de l'Eglise du 18 au 25 janvier à Graymoor, Garrison, New York. Le père Paul Wattson et mère Lurana White, cofondateurs d'une petite communauté religieuse dans la tradition franciscaine connue sous le nom de Society of Atonement, choisirent pour l'octave les jours s'étendant entre ce qu'on appelait à l'époque dans le calendrier catholique romain la "fête de la chaire de Pierre" et la "fête de la conversion de Paul".

En célébrant son 100e anniversaire, la Semaine de prière pour l'unité des chrétiens de cette année renvoie à ce jalon historique dans lequel on voit le moment de sa fondation. Mais il est clair que beaucoup de choses ont changé dans le paysage œcuménique au cours du siècle écoulé.

L'Octave de prière pour l'unité de l'Eglise de cette époque était basée sur une conception de l'unité en tant que réunion de la chrétienté sous l'autorité du pape. Pour cette raison, l'octave n'était ni attirante ni théologiquement acceptable pour les chrétiens et Eglises n'appartenant pas à l'Eglise catholique romaine, à l'exception de quelques anglicans favorables à l'idée d'une réunion de Cantorbéry avec Rome - comme Paul Wattson et Lurana White, qui sont eux-mêmes devenus membres de l'Eglise catholique romaine. Même si, très vite, elle fut largement observée dans l'Eglise catholique romaine, l'octave n'était en aucune manière la seule initiative de prière pour l'unité de l'Eglise à l'époque.

Bien avant 1908, l'Alliance évangélique mondiale, la Fédération universelle des associations chrétiennes d'étudiants, les Unions chrétiennes de jeunes gens et les Unions chrétiennes féminines avaient lancé dans le monde des semaines ou journées annuelles de prière dans lesquelles l'aspect de l'unité jouait un rôle important.

En 1907 déjà, le Times, basé à Londres, publia une lettre signée par un nombre impressionnant de hauts responsables d'Eglise appartenant à différentes dénominations, qui appelait "tous les ministres de la religion chrétienne en Angleterre [...] à préparer leurs paroisses à une prière commune [...] pour la réunion des chrétiens, le dimanche de la Pentecôte". Les signataires soulignaient que cette prière ne devrait pas mettre en question les convictions d'une confession quelle qu'elle soit, mais être centrée sur la volonté divine d'unité de tous. Les responsables ecclésiastiques déclaraient sobrement que le temps n'était pas encore venu de mettre en place de vastes programmes de réunification institutionnelle, mais que les Eglises devraient s'unir dans la repentance et la prière: repentance de leurs divisions, et prière pour ouvrir leurs esprits à la volonté divine d'unité.

La "volonté divine que tous soient un" devint en quelque sorte le leitmotiv de la Semaine de prière pour l'unité des chrétiens au fil des années. Des textes datant des débuts du mouvement de Foi et constitution sur la prière et l'unité se réfèrent à ce concept. Des décennies plus tard, cette formule permit de prier pour l'unité aux côtés de l'Eglise catholique romaine d'une manière qui ne blesse pas les convictions dénominationnelles d'autres Chrétiens. Encore aujourd'hui, elle rappelle aux chrétiens et aux Eglises que la quête de l'unité n'est pas liée à des conceptions doctrinales différentes de l'unité et ne se fonde pas sur elles: l'unité est la volonté de Dieu pour la création tout entière.

Depuis le milieu des années 1960, après le Concile Vatican II, la Commission de Foi et constitution du Conseil œcuménique des Eglises et le Secrétariat pour l'unité des chrétiens de l'Eglise catholique romaine [aujourd'hui Conseil pontifical pour la promotion de l'unité des chrétiens] préparent ensemble les matériels liturgiques pour la Semaine de prière.

La célébration cette année du 100e anniversaire de la Semaine de prière pour l'unité des chrétiens sera l'occasion de rendre grâce à Dieu pour l'unité, aussi provisoire qu'elle soit, que les Eglises ont déjà et qu'elles vivent concrètement, et dans laquelle la Semaine de prière a certainement sa part.

A Jérusalem - l'un des lieux où les divisions entre chrétiens se manifestent souvent de manière particulièrement affligeante -, l'effet exercé par la Semaine de prière pour l'unité des chrétiens sur la vie des Eglises apparaît dans la multiplication presque spontanée des efforts de prière commune, tout spécialement les prières œcuméniques pour la paix, car l'unité des chrétiens et la paix sont des préoccupations inséparables pour les chrétiens du Moyen-Orient.

C'est la tradition de la préparation commune de la Semaine de prière pour l'unité des chrétiens qui a conduit les Eglises de Slovaquie à l'idée de préparer une célébration œcuménique spéciale quand le pays est entré dans l'Union européenne en 2004. En Slovaquie, la Semaine de prière est observée dans tout le pays, tant au niveau le plus élevé de l'Eglise qu'à la base.

On pourrait multiplier les exemples du monde entier. Le thème de cette année - Priez sans cesse (1 Th 5,17) - met en lumière le fait que les chrétiens et les Eglises ne peuvent cesser de prier pour l'unité de tous. Les divisions qui demeurent une réalité entre les Eglises et en leur sein ne suivent pas simplement des lignes dénominationnelles. Elles sont souvent - tout au moins dans une certaine mesure - enracinées dans l'identité ethnique ou nationale, dans les questions de race, de statut social, de genre ou de sexualité, dans l'exclusion des personnes handicapées ou de celles qui vivent avec le VIH et le SIDA.

La Semaine de prière pour l'unité des chrétiens ne peut fournir une solution à tous ces problèmes. Mais sa célébration chaque année est une victoire sur les divisions parce qu'elle exprime l'unité que les chrétiens ont réellement en Christ.

Kersten Storch, pasteure luthérienne allemande, est membre du personnel exécutif de la Commission de Foi et constitution du Conseil œcuménique des Eglises; elle participe à la préparation des matériels liturgiques de la Semaine de prière depuis six ans.Printer-friendly pageImprimable

Is 55:6-9 • Seek the Lord while he may be found Ps 34 • I sought the Lord, and he answered me 1 Thess 5: (12a) 13b-18 • Pray without ceasing Lk 18:1-8 • To pray always and not to lose heart

Commentary

Paul writes "Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you". His epistle is written to a faithful community that is anxious about death. Many good and believing brothers and sisters have "fallen asleep" before the Lord's return to bring all into his resurrection. What will happen to these faithful dead? What will happen to the living? Paul assures them that the dead shall be raised with the living and exhorts them to "pray without ceasing". What does it mean to pray without ceasing? We find insights to answer this question in today's readings. Our whole lives are to be a seeking of the Lord, convinced that in seeking, we shall find.

In the midst of the Exile, when all seemed hopeless and dry, the prophet Isaiah proclaims, "Seek the Lord while he may be found, call upon him while he is near". Even in exile, the Lord is near and urging his people to turn to him in prayer and to follow his commandments so that they may know his mercy and pardon. Psalm 34 affirms the prophetic conviction that the Lord will answer those who call upon him, and adds praise to the call to pray without ceasing.

In Luke's gospel, Jesus teaches his disciples with the parable of the widow seeking justice from a judge who neither feared God nor respected people. The story serves as a reminder of the need for constancy in prayer - "to pray always and not to lose heart" - and for confidence that prayer is answered: "will not God grant justice to his chosen ones who cry to him day and night?"

As Christians in search of unity, we reflect on these readings to find "the will of God in Christ Jesus for you". It is Christ who lives within us. Our call to pray without ceasing becomes part of his eternal intercession to the Father: "that all may be one, ... that the world may believe...". The unity we seek is unity 'as Christ wills' and the 'octave' observance of Christian prayer for unity reflects the biblical notion of completion, that some day our prayer will be answered.

Unity is a God-given gift to the church. It is also a call of Christians to live out this gift. Prayer for Christian unity is the source from which flows all human endeavour to manifest full visible unity. Many are the fruits of one hundred years of an octave of prayer for Christian unity. Many are also the barriers which still divide Christians and their churches. If we are not to lose heart, we must be steadfast in prayer so that we may seek the Lord and his will in all we do and all we are.

Prayer

Lord of unity, Father, Son and Holy Spirit, we pray without ceasing that we may be one, as you are one. Father, hear us as we seek you. Christ, draw us to the unity which is your will for us. Spirit, may we never lose heart. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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Give thanks in all circumstances (1 Thess 5: 18)

1 Kings 18:20-40 • The Lord indeed is God Ps 23 • The Lord is my shepherd 1 Thess 5: (12a)13b-18 • Give thanks in all circumstances Jn 11:17-44 • Father, I thank you for having heard me

Commentary

Praying is rooted in the trust that God is powerful and faithful. God alone is the one who holds all in his hands, the present and the future. His word is credible and truthful.

The story of Elijah in 1 Kings impressively demonstrates the oneness of God. Elijah berates the apostates who worship Baal, who is not answering their prayers. Yet when Elijah prays to the one God of Israel, the response is immediate and miraculous. Realizing this, the people turned their hearts back to God.

Psalm 23 is a profound confession of trust. It depicts a person who believes that God guides him and stays with him also in the darkness of life and in situations of desolation and oppression.

We may find circumstances that may be difficult, even turbulent. We may have moments of despair and resignation. Sometimes we feel that God is hidden. But he is not absent. He will manifest his power to liberate in the midst of human struggle. Thus we give thanks to him in all circumstances.

The raising of Lazarus from the dead is one of the most dramatic scenes recorded in John's gospel. It is a manifestation of Christ's power to break the bonds of death and an anticipation of the new creation. In the presence of the people Jesus prays aloud, thanking his Father for the mighty deeds he will do. God's saving work is accomplished through Christ so that all will come to believe.

The ecumenical pilgrimage is a way in which we realize the wondrous deeds of God. Christian communities which have been separated from each other come together. They discover their unity in Christ and come to understand that they are each part of one church and need one another.

The vision of unity can be darkened. It is sometimes threatened by frustrations and tensions. The question may arise whether we Christians are truly called to stay together. Our continuous praying sustains us as we look to God and trust in him. We are confident that he is still at work in us and will lead us to the light of his victory. His kingdom begins with our reconciliation and growing unity.

Prayer

God of all creation, hear your children as we pray. Help us keep our faith and trust in you. Teach us to give thanks in all circumstances, relying on your mercy. Give us truth and wisdom, that your church may arise to new life in one fellowship. You alone are our hope. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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[CCCB press release] The Canadian Conference of Catholic Bishops (CCCB) is pursuing the work it began nearly 20 years ago on sexual abuse by publishing Orientations for diocesan sexual abuse protocols.

The document is intended to assist Catholic dioceses in Canada in updating their diocesan protocols for the prevention of sexual abuse and for their pastoral response to complaints about possible sexual abuse of minors by clergy or other personnel under diocesan responsibility.

By publishing the Orientations, the CCCB is supporting the work of the Bishops who continue to ensure appropriate measures in their respective dioceses, so children can be in a safe pastoral environment.

The Orientations repeat, clarify and reinforce the recommendations in From Pain to Hope which has been an indispensable reference since its publication in 1992 by the Catholic Bishops of Canada.

The Orientations are the result of extensive consultations – including with victims – and a long, though necessary and fruitful reflection and analysis. Lay experts were also consulted, including specialists in child psychology and others working with young adults and children on a regular basis. The expertise of dioceses, religious organizations and other institutions such as community groups, schools, and sports clubs was also sought out so their experiences as well as research helped to shape the document being made public today.

"These new orientations add to the wide array of resources which the dioceses already have to help improve their diocesan protocols for sexual abuse. The priority is to prevent abuse of any kind, respond to complaints, offer full collaboration with civil authorities, and reduce the risk of sexual abuse," stated Most Reverend V. James Weisgerber, Archbishop of Winnipeg and President of the CCCB.

Because each diocesan Bishop is autonomous, each is responsible for adopting a diocesan protocol, as well as initiating, supporting and maintaining the means for preventing sexual abuse, and also for responding to abuse complaints in the diocese.

Helpful links:
• Orientations for Diocesan Sexual Abuse Protocols
• From Pain to Hope (CCCB ad hoc Committee report on Child Sexual Abuse)
• Responsibility in Ministry: A Statement of CommitmentPrinter-friendly pageImprimable

Admonish the idlers, encourage the faint-hearted (1Thess 5 : 14)

Jon 3: 1-10 • The repentance of Nineveh Ps 51: 8-15 • Create a pure heart in me 1 Thess 5: (12a)13b-18 • Encourage the faint-hearted Mk 11: 15-17 • A house of prayer

Commentary

In the beginning and at the heart of the ecumenical enterprise can be found a pressing call to repentance and to conversion. We sometimes need to know how to call each other to task within our Christian communities as Paul invites us to do in the first epistle to the Thessalonians. If one or the other causes division, he should be rebuked; if some are afraid of all that a difficult reconciliation could imply, they should be encouraged.

Why hide the fact? If divisions between Christians exist, it is also through a lack of will to be committed to ecumenical dialogue and even, simply, to prayer for unity.

The Bible tells us how God sent Jonah to rebuke Nineveh and how the whole city repented. In the same way, Christian communities must listen to the Word of God and repent. In the course of the last century, we have not been lacking in prophets of unity who have made Christians aware of the unfaithfulness manifest in our divisions and reminding them of the urgency of reconciliation.

In the image of the vigorous intervention of Jesus in the temple, the call to Christian reconciliation can seriously call into question our narrow self-understanding. We too have a great need of purification. We need to know how to rid our hearts of all that prevents them from being a true house of prayer, concerned for the unity of all peoples.

Prayer

Lord you desire truth deep-down within us: in the secret of our hearts, you teach us wisdom. Teach us to encourage each other along the road to unity. Show us the conversion necessary for reconciliation. Give to each of us a new, truly ecumenical heart, we pray you. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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See that none of you repays evil for evil, but always seek to do good to one another and to all (1 Thess 5: 15)

Ex 3: 1-12 • God hears the cry of the Israelites Ps 146 • The Lord...secures justice for the oppressed 1 Thess 5: (12a) 13b-18 • See that none of you repays evil for evil Mt 5: 38-42 • Offer no resistance to one who is evil

Commentary

Together as God's people, we are called to pray for justice. God hears the cry of the oppressed, the needy, the orphan and the widow. God is a God of justice and answers with his Son, Jesus Christ, who commands us to work together in unity through peace and not through violence. Paul also emphasizes this in the words "see that none of you repays evil for evil, but always seek to do good to one another and to all".

Christians pray without ceasing for justice, that every single human person will be treated with dignity and given a fair share in this world. In the United States of America, the injustice of the slavery of Africans ended only with a bloodletting civil war, followed by a century of state-sponsored racism. Even the churches were segregated according to colour. Sadly, racism and other forms of bigotry, such as fear of the alien, still linger in American life.

Yet it was through the efforts of the churches, particularly the African-American churches and their ecumenical partners, and most especially through the non-violent resistance of the Rev. Dr Martin Luther King, Jr, that civil rights for all were enshrined in American law. His deeprooted conviction that only Christ-like love truly conquers hate and brings about the transformation of society continues to inspire Christians, drawing them together to work for justice. Dr King's birthday is a national holiday in the USA. Each year, it falls either just before or within the Week of Prayer for Christian Unity.

God heard and responded to the cries of the Israelites. God continues to hear and respond to the cries of all who are oppressed. Jesus reminds us that God's justice is embodied in his own willingness to sacrifice his own security, his own power and prestige and his very life to bring to our world the justice and reconciliation through which all human beings are treated as equal in worth and dignity.

It is only as we hear and respond to the cries of the oppressed that we can move forward together on the road to unity. This also applies to the ecumenical movement, where we may be required to "go the extra mile" in our willingness to listen to one another, reject vindictiveness and act in charity.

Prayer

Lord God, you created humanity, male and female, in the divine image. May we pray without ceasing and with one mind and heart that those who are hungry in our world will be nourished, that those who are oppressed will be freed, that all human persons will be treated with dignity; and may we be your instruments in making this yearning a reality. We ask this in the name of Jesus Christ our Lord. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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Be patient with all of them (Thess 5: 14)

Ex 17: 1-4 • Why? Ps 1 • Yield fruit in its season 1 Thess 5: (12a) 13b-18 • Be patient with all of them Lk 18: 9-14 • A humble prayer

Commentary

We cannot be complacent about the divisions between Christians and we are rightly impatient for the day of our reconciliation to come about. But we must also be conscious that ecumenical effort is not sustained at the same rhythm everywhere. Some go forward in leaps and bounds, others are more prudent. As Paul exhorts, we must be patient with everybody.

Like the Pharisee in prayer, we can easily come before God with the arrogance of those who do all things well: "I am not like other people". If we are sometimes tempted to denounce the slowness or rashness of the members of our church or those of our ecumenical dialogue partners, the invitation to be patient sounds an important and timely warning.

Sometimes it is towards God that we show our impatience. Like the people in the desert, we sometimes question him: why do we have to continue this painful journey if it is all to no use? Let us stay confident. God responds to our prayers, in his own way and his own time. He will create new ways, to meet today's needs, of bringing Christians together.

Prayer

Lord, make us your disciples, attentive to your Word, day and night. On our journey towards unity, give us hope for fruit in due season. When prejudices and suspicion seem to dominate, we pray you, give us the humble patience necessary for reconciliation. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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[WCC News] A number of major international Christian youth movements and organizations called for stronger efforts towards unity in a joint statement issued on the occasion of the 100th anniversary of the Week of Prayer for Christian Unity. Addressed to the heads of the Roman Catholic Church, the World Council of Churches, Christian World Communions and Regional Ecumenical Organizations, the statement asks them to "share ecumenical dialogue with young people" and expresses the commitment of the signatories to "raise awareness of the importance of Christian unity among young people".

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Rejoice always, pray without ceasing (1 Thess 5: 16)

2 Sam 7: 18-29 • David's prayer of praise and rejoicing Ps 86 • Incline your ear, O Lord 1 Thess 5:(12a) 13b-18 • Rejoice always Lk 10: 1-24 • The sending of the seventy-two

Commentary

In prayer we are aligning our wills to the will of God and so participating in the fulfilment of his purpose. We need the Holy Spirit to change the hearts of believers, so that we have the grace to work with God and become part of his mission and his goal of unity. As we pray for this without ceasing we are aware that "more workers are needed for the harvest". At many ecumenical gatherings, and particularly at the annual National Workshop on Christian Unity in the USA, it is recognized that if the ecumenical movement is to prosper today and in the next generation, more young people need to be drawn into it. We need more workers to experience the joy of praying to be part of the work of God.

The readings for Day 6 give us insight into what it means to work for the sake of the gospel. David, amazed that he might be part of the plan to build a magnificent temple for the Lord, asks, "Can God indeed dwell on earth?" then concludes, "Now therefore may it please you to bless the house of your servant, so that it may continue forever before you".

The psalmist prays, "Teach me your way, O Lord, that I may walk in your truth; give me an undivided heart to revere your name. I will give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever".

In the sending of the seventy-two, Jesus confirms that through his disciples, and those who would come to believe in him through their word, his peace and the news that "the kingdom of God has come near to you" would be proclaimed to the world. At their joyful return, despite rejection, Jesus rejoices at their success in the submission of the evil spirits in his name: the message is never to cease, never to give up.

God's will is for his people to be one. Like the Christians in Thessalonika, we are urged to "rejoice always" and "pray without ceasing", trusting that as we commit ourselves wholly to working with God, his purpose of unity will finally be fulfilled.

Prayer

Lord God, in the perfect unity of your being, keep our hearts so burning with the desire and hope for unity that we will never stop working for the sake of your gospel. We ask this through Jesus Christ our Lord. Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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... help the weak (1 Thess 5: 14)

1 Sam 1: 9-20 • Hannah prays for a son Ps 86 • Listen to my cry of supplication 1 Thess 5: (12a)13b-18 • We urge you... to help the weak Lk 11: 5-13 • Ask and it will be given you

Commentary

Unable to bear a child and in great distress, Hannah prayed to God for a son and in due time, her prayers were answered and Samuel (which means I have asked him of the Lord) was born. In Luke's gospel, we read that Jesus himself tells us to "ask and it shall be given" and in our need, we turn to God in prayer. The response may not be what we expect but God always responds.

The power of prayer is immense, especially when linked to service. From the gospels, we know that Christ wants us to love and serve one another. In Paul's letter to the Thessalonians, the theme of service is taken up in the imperative: "help the weak". We do not find it impossible to respond ecumenically in a practical way to people's weakness or distress; churches of different traditions often work hand in hand. But their witness in some situations is seriously weakened by their division, and when we want to pray together, we are sometimes deeply suspicious of the different prayer forms we encounter in Christian traditions other than our own: Roman Catholic prayers which are addressed to God through the saints or Mary the mother of Jesus; Orthodox liturgical prayers; Pentecostal prayers; the spontaneous, Protestant prayers which address God in direct, everyday language.

There are signs however of a new consideration of different forms of prayer. Within American churches, the experience of Pentecostal renewal has also led to a greater appreciation of the power of prayer and Pentecostals have begun to feel more comfortable in the ecumenical movement. Discussions with the Orthodox churches in the World Council of Churches have led to greater appreciation of each other's prayer forms.

Without doubt, confidence in the power of prayer is common to all our traditions and has rich potential to further the cause of Christian unity - once we can understand and overcome our differences. We should give prayerful support to the dialogues which seek to address those differences among our churches and which prevent us from coming together at the Lord's table. Praying together that prayer of remembrance and thanksgiving would allow a great stride to be taken along the road to unity.

Prayer

Help us, Lord, to be truly one in praying for the healing of our world, for the mending of divisions in our churches, and of ourselves. May we not doubt that you hear and will answer us. In Jesus' name, Amen.

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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Be at peace (I Thess 5:13b)

Is 11: 6-13 • The wolf shall live with the lamb Ps 122 • Peace be within your walls 1 Thess 5: (12a) 13b-18 • Be at peace among yourselves Jn 17: 6-24 • That they all may be one

Commentary

God's desire for human beings is that we live in peace with one another. This peace is not only an absence of war or conflict; the shalom desired by God is that which arises from a reconciled humanity, a human family which participates in and embodies the peace which God alone can give. Isaiah's image of the wolf living with the lamb, the leopard lying down with the kid, offers an imaginative glimpse of the future God desires for us. While this shalom is not something that we can create on our own, we are called to be instruments of the Lord's peace, artisans of God's reconciling work. Peace, like unity, is a gift and a calling.

Jesus' plea for the unity of his disciples did not take the form of a commandment or a request. It took the form of a prayer, words lifted up before the Father on the night before Jesus was put to death. It is a prayer which rises from the depths of his heart and of his mission, as he prepares his disciples for all that is to come: Father, may they all be one.

As we mark the 100th anniversary of the Octave/Week of Prayer for Christian Unity, celebrating it within the context of the yearnings, prayers and initiatives for the unity of Christians through the centuries, we do well to take stock of where we are on this Spirit-led journey. It is a time to give thanks for the many fruits of prayer for unity. In many places, animosity and misunderstanding have given way to respect and friendship between Christians and Christian communities. Christians who have gathered together to pray for unity have often joined together in acts of common witness to the gospel, and worked side by side in serving those in great need. Dialogue has assisted in building bridges of understanding, and has led to the resolution of some of the doctrinal differences which have separated us.

Yet it is also a time to repent, for in our divisions we continue to stand under the judgement of Jesus' prayer for unity and Paul's imperative that we be at peace among ourselves. In the present day, Christians are publicly divided on many issues: in addition to our ongoing doctrinal differences, we are often at odds with each other on moral and ethical questions, on matters of war and peace, on current issues where common witness is called for. Internally divided and in conflict with each other, we fall short of the lofty calling to be signs and instruments of the unity and peace willed by God.

What then shall we say? There is reason to rejoice, and cause for sorrow. It is a moment to give thanks for those of past generations who have spent themselves generously at the service of reconciliation, and a time to recommit ourselves to be artisans of the unity and peace which Christ desires. And it is a time to ponder again what it means to pray always, through our words and deeds, through the lives of our churches.

Prayer

Lord, make us one: one in our words, that a single reverent prayer might rise before you; one in our yearning and pursuit of justice; one in love, serving you by serving the least of our sisters and brothers; one in longing for your face. Lord, make us one in you. Amen

***

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

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More than 20,000 Baptists from across North America will gather in Atlanta January 30-February 1, 2008, in an unprecedented demonstration of Baptist unity. The history-making event will culminate months of planning by leaders of more than 30 Baptist organizations who laid the groundwork for a new era of cooperation during a series of meetings at The Carter Center in 2006 and early 2007.

The New Baptist Covenant is an informal alliance of more than 30 racially, geographically, and theologically diverse Baptist organizations from throughout North America that claim more than 20 million members. Representatives of these Baptist organizations have reaffirmed traditional Baptist values, including sharing the gospel of Jesus Christ and its implications for public and private morality, as well as their obligations as Christians to fulfill the biblical mandate to promote peace with justice, to feed the hungry, clothe the naked, shelter the homeless, care for the sick and the marginalized, and promote religious liberty and respect for religious diversity.

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[ACC News - January 30, 2008] What follows is the text of a letter written by Archbishop Fred Hiltz, Primate of the Anglican Church of Canada, to Prime Minister Stephen Harper dealing with the federal government's stance on Canadians sentenced to death in foreign jurisdictions.

29 January, 2008

The Right Honourable Stephen Harper, P.C., M.P.
Prime Minister of Canada
80 Wellington Street
Ottawa, Ontario K1A 0A2

Dear Mr. Prime Minister

On behalf of the Anglican Church of Canada, we write to express our grave concern regarding the decision of the Government of Canada to accept the imposition of the death penalty on Canadians under the jurisdictions of other countries.

We refer to the case of Ronald Allen Smith, a Canadian citizen on death row in the state of Montana, USA, and to the November 1, 2007 statement made by Minister of Public Safety Stockwell Day to the House of Commons, that this government "will not actively pursue bringing back to Canada murderers who have been tried in a democratic country that supports the rule of law."

This decision constitutes a serious departure from Canada's historic efforts to seek clemency for Canadians facing the death penalty in foreign countries.

The Anglican Church of Canada stands with the worldwide Anglican Communion against any government who practises capital punishment, and in favour of seeking alternative ways to sentence offenders so that the divine dignity of every human being is respected and yet justice is pursued (Lambeth 1988).

The Anglican Church of Canada affirms the sacredness of all human life as God's gift to creation. We believe every human being is made in God's image, regardless of the degree to which it has been distorted. We oppose the death penalty in every circumstance as an act of violence in response to violence – an act which strikes at the very heart of society (House of Bishops 1984).

Therefore, we call on the Government of Canada to reverse its present stance and to intervene strenuously with other governments when Canadians face a sentence of execution, as has been the practice in the past.

We respectfully request a reply to this letter stating the reasons for this policy reversal and indicating your future intentions.

Sincerely,

+Fred

The Most Reverend Fred J. Hiltz,
Archbishop and Primate
The Anglican Church of Canada

Copied to:
The Honourable Robert Douglas Nicholson, P.C., Q.C., M.P.,
Minister of Justice and Attorney General of CanadaPrinter-friendly pageImprimable

The Friends of Sophia winter programme will begin with a presentation by Dr. Mary Ann Beavis, Professor of New Testament at St. Thomas More College. Mary Ann will explore the relationship between feminist theology and Canadian women's art, focusing on the work of Bernice Santor, Pnina Granirer and Lilian Broca.
Wed, January 30, 2008, @ 7:30 pm in the St. Andrew's College Lounge.
Parking is available. Please use the parking circle by the main doors, not the Parking Lot.

The Friends of Sophia is an interdenominational group of women, based at the University of Saskatchewan, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience and liturgical celebration. For more information see the Friends of Sophia website.

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