The fact that Anglicans and Catholics are not able to receive the Eucharist together yet is a matter of sadness,” the Bishop of Ossory Niall Coll said at the start of the Week of Prayer for Christian Unity.

In his homily at an Anglican Eucharist in St Canice’s Cathedral, Kilkenny last weekend, Bishop Coll said the Church of Ireland liturgy, as well as his attendance at a meeting of the International Anglican-Roman Catholic Commission for Unity and Mission last year, were the “most moving experiences” of spiritual communion for him.

He told the congregation he hoped they would be “a further impetus to continue our ecumenical journey together so that we might one day break bread together around the same altar”.
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When Jesus comes to Mary and Martha in Bethany after the death of Lazarus, he says to Martha “I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die.” And then he asks her, “Do you believe this?” Martha responds, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world” (John 11:25-27). This exchange prepares us for the miracle of the raising of Lazarus: one who believed, yet even though he died, he lived. Like Lazarus, we who believe, even though we will die, will be raised by Jesus into eternal life.

“Do you believe this?” Jesus’ question puts us on the spot. Our belief, or profession of faith, determines whether we will inherit eternal life. At the same time, in other passages in the Gospels, Jesus reminds us that love of God is the greatest commandment, “and the second is like it,” to love our neighbour as ourselves (Matthew 22:37-39; Mark 12:30-31). “Truly I tell you, just as you did not do it to the least of these [the hungry, thirsty, stranger, naked, or imprisoned], you did not do it to me” (Matthew 25:45).

In every time, every place, and every way, Christians are called to profess their faith in Christ. Faith in God cannot be limited to simple dogmatic formulas but must embrace our whole heart, soul, and mind (Matthew 22:36; Mark 12:30). Faith compels us to order our lives in conformity with Christ’s command to care for the hungry, thirsty, stranger, naked, and imprisoned. What we have done or left undone exposes the imperfections of our profession of faith. So, Jesus’ question “Do you believe this?” is weighted with enormous significance for our lives in this world and the next.
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Le Comité international conjointement parrainé par le Dicastère pour la promotion de l’unité des chrétiens (DPUC) et le ConseConseil œcuménique des Églises class=’c2c-text-hover’ title=’Conseil œcuméniques des églises’>COE) s’est réuni au siège spirituel et administratif historique de l’Église apostolique arménienne, le Saint-Siège d’Etchmiadzine, du 13 au 17 octobre, afin de finaliser les textes et les prières pour la Semaine de prière pour l’unité des chrétiens 2026. Les membres du Comité étaient les invités du Département pour les relations interconfessionnelles de l’Église apostolique arménienne, qui avait rédigé le projet de textes en collaboration avec les organismes catholique et évangélique locaux.

Le groupe de rédaction arménien a achevé son travail immédiatement après la bénédiction du Saint Myron (huile sainte) et la nouvelle consécration de la cathédrale mère, les 28 et 29 septembre 2024, suite à d’importants travaux de rénovation ayant duré dix ans. Cette commémoration a fourni au groupe de rédaction une occasion unique de réfléchir et de célébrer la foi chrétienne commune qui reste vivante et fructueuse dans les églises d’Arménie aujourd’hui. Le matériel s’inspire des prières et pétitions traditionnelles utilisées par le peuple arménien, ainsi que des chants provenant des anciens monastères et églises d’Arménie, dont certains remontent au quatrième siècle. La Semaine de prière pour l’unité des chrétiens 2026 offrira aux chrétiens du monde entier l’occasion de puiser dans cet héritage chrétien commun.
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The international committee jointly sponsored by the Dicastery for Promoting Christian Unity (DPCU) and the World Council of Churches (WCC) met at the historic spiritual and administrative headquarters of the Armenian Apostolic Church, the Mother See of Holy Etchmiadzin, from 13 to 17 October, to finalise the texts and prayers for the Week of Prayer for Christian Unity 2026. The committee members were guests of the Inter-Church Relations Department of the Armenian Apostolic Church, which had drafted the materials in collaboration with local Catholic and Evangelical bodies.

The work of the Armenian drafting group had been completed during the days following the blessing of the Muron (holy oil) and the re-consecration of the Mother Cathedral, on 28 and 29 September 2024, following extensive renovations over ten years. This commemoration provided the drafting group with a unique opportunity to reflect on and celebrate the common Christian faith that remains alive and fruitful in the churches in Armenia today. The resources draw upon historic traditions of prayer and petitions used by the Armenian people, along with hymns that originated in the ancient monasteries and churches of Armenia, some of which date as far back as the fourth century. The Week of Prayer for Christian Unity 2026 will offer Christians throughout the world the opportunity to draw upon this shared Christian heritage.
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As Catholics and Anglicans pray and work for the day when they can celebrate the Eucharist together, they are called to support one another in situations of suffering, apologize together for times when they have sinned and work together to share the good news of God’s love, said bishops from both communities.

Pairs of Catholic and Anglican bishops from 27 nations traveled to Rome Jan. 22-25 and to Canterbury, England, Jan. 26-29 for prayer, discussion and a commissioning by Pope Francis and Anglican Archbishop Justin Welby of Canterbury.

The pilgrimage was organized by the International Anglican-Roman Catholic Commission for Unity and Mission, a body established in 2001 to promote common prayer and joint projects to demonstrate concretely how the theological agreements the churches have made also have practical implications in witnessing together to the Christian faith.

A final statement drafted by participants was posted Feb. 1 [at IARCCUM.org] and on the websites of the Anglican Communion and the Vatican Dicastery for Promoting Christian Unity.
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The bishops of the ‘Growing Together’ ecumenical summit have travelled from Rome to Canterbury for the second phase of their programme. The summit coincided with the Week of Prayer for Christian Unity and run from January 22-29.

Meeting in Anglican and Catholic bishop pairs, it has been a week seasoned with themes of friendship, conversation and journeying together.

The bishops have explored the importance of listening and learning from one another, celebrating what they have in common and how faith traditions can work together as partners in the gospel.

This sense of partnership was celebrated most significantly on January 25, when Pope Francis and the Archbishop of Canterbury commissioned the bishops in joint mission, during Vespers, at the conclusion of the Week of Prayer for Christian Unity, the church of Saint Paul Outside The Walls.
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Divided Christians will draw closer to one another only by loving God and loving their neighbours, serving one another and not pointing fingers in blame for past faults, Pope Francis said.

Closing the Week of Prayer for Christian Unity with an evening prayer service Jan. 25 at Rome’s Basilica of St. Paul Outside the Walls, Francis was joined by Anglican Archbishop Justin Welby of Canterbury and, at the end of the service, the two commissioned pairs of Anglican and Catholic bishops from 27 countries to “bear witness together to the hope that does not deceive and to the unity for which our Savior prayed.”

Members of the Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches, who were meeting in Rome, also participated along with representatives of Orthodox, Protestant and Anglican communities in Italy.

In his homily, Francis reflected on the theme for the 2024 celebration of the week of prayer: “You shall love the Lord your God … and your neighbour as yourself” from Luke 10:27.

The passage comes from a Gospel story in which a scholar of the law asks Jesus what he must do to inherit eternal life. After Jesus affirms the need to love God and one’s neighbour, the scholar asks, “And who is my neighbour?”
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A major leap forward in Christian unity began with an embrace, as Pope Francis recalled.

St. Paul VI and Orthodox Ecumenical Patriarch Athenagoras I of Constantinople met, and embraced, in Jerusalem in January 1964 and the following year they lifted the mutual excommunications their churches had issued in 1054.

Pope Francis marked the anniversary during his Angelus address Jan. 6, 2024 telling a crowd in St. Peter’s Square that the two leaders had broken down “a wall of incommunicability that had kept Catholics and Orthodox apart for centuries. Let us learn from the embrace of those two great men of the church on the path to Christian unity: praying together, walking together, working together.”

The praying, walking and working will be highlighted Jan. 18-25 as Christians around the world celebrate the Week of Prayer for Christian Unity.
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Praying together with other Christians and even with members of other faiths has become so common over the past half century, it’s easy to forget earlier practice.

Archbishop Gilles Ouellet, a former chair of the CCCB’s Ecumenism Commission, talked about his experience in the Eastern Townships of Quebec. His father was a town councillor, and in this capacity took the young Gilles with him to attend the funeral of a prominent Protestant citizen. As they were entering the church, he recalled his father saying that they were attending the funeral “because it’s the right thing to do.” However, Archbishop Gilles was to remember that he was not to pray in that church.
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The texts for the Week of Prayer of Prayer for Christian Unity 2024 have been published. The theme of the 2024 Week of Prayer is based on a text from the Gospel of St Luke: “You shall love the Lord your God … and your neighbour as yourself” (Luke 10:27). The preparation of the materials was entrusted to an ecumenical team from Burkina Faso facilitated by the local Chemin Neuf Community.
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God suffers and grieves when those who profess to believe in him do not love the people he loves and do not work for the justice he desires, Pope Francis said.
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As the annual Christian Unity week draws to a close, the Lutheran World Federation (LWF) Assistant General Secretary for Ecumenical Relations, Prof. Dirk Lange is in Rome praying with Pope Francis and representatives of other churches for reconciliation within the Christian world.
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As the Minnesota Council of Churches began work on the 2023 theme materials for the Week of Prayer for Christian Unity, they reflected on the murder of George Floyd and the history of racism directed at people of colour in the United States. They also recalled the day in 1862 when 38 members of the Dakota tribe were hanged in Mankato, Minnesota, following the U.S.-Dakota War. As they were led to their deaths, the warriors sang the hymn Wakantanka taku nitawa (Many and Great).

The prophet Isaiah lived in Judah in the 8th century BCE, a time of prosperity in the two kingdoms, Israel and Judah. Yet, like other societies with wealth and power, great inequities existed. The rich and the powerful made offerings in the temple, and gained influence in the spiritual and ritual life of the kingdom. But the poor, who could not afford to offer sacrifices, were excluded from civil and religious life. The injustices of the time were not the result of specific choices of the religious or civil leaders but were the outcome of the structure of the society itself. In response, Isaiah called out for God’s justice. He denounced political, social, and religious structures that created and sustained inequity and oppression. He called upon the people to “learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.” (Isaiah 1:17)
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As Christians come together to mark the annual ecumenical Week of Prayer, the Secretary of the Pontifical Council for Promoting Christian Unity (PCPCU), Bishop Brian Farrell, says Pope Francis’ synodal process could make a “hugely important” contribution to improving relationships between the different churches.
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For Christians following the Byzantine lectionary, these words from the Gospel of Matthew are read on Christmas day. Indeed, for us Eastern Catholics who follow the Julian calendar, we heard those words just last week! While most of our neighbours have already finished their Christmas celebrations and moved past Epiphany, for some of us the party is just getting started. The accounting of the journey of the wise men provides lessons for us Christians: we see how Herod and the religious establishment wanted to harm the newborn King of Kings, while those who worshipped stars were among the first to recognize the coming of the Christ.

This year’s Week of Prayer for Christian Unity (January 18-25) has taken these same words from the Gospel of Matthew and incorporated them as its theme. It is a reminder for us in the West to look towards the ancestral Churches of the East in solidarity. Many of the faithful of these Churches today experience political, economic, and social turmoil in their everyday lives. Unity is needed more than ever.
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Each year different Christian communities from around the world are invited to prepare resources for our common celebration of the Week of Prayer for Christian Unity at the invitation of the Faith and Order Commission of the World Council of Churches and the Vatican’s Pontifical Council for Promoting Christian Unity. This year, the task fell to an ecumenical monastic community, the Sisters of Grandchamp, which brings together women from diverse churches and cultures in French-speaking Switzerland. The theme they have chosen – inspired by chapter 15 of John’s Gospel – is born from a lived experience of unity in faith and prayer, and of the oneness at the heart of the monastic journey: “Abide in my love and you shall bear much fruit.”
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A passage that I have returned to repeatedly in my vocational life as an ecumenist comes from Pope St. John Paul II’s encyclical letter Ut Unum Sint (1995). It reads:

Praying for unity is not a matter reserved only to those who actually experience the lack of unity among Christians. In the deep personal dialogue, which each of us must carry on with the Lord in prayer, concern for unity cannot be absent. Only in this way, in fact, will that concern fully become part of the reality of our life and of the commitments we have taken on in the Church. It was in order to reaffirm this duty that I set before the faithful of the Catholic Church a model which I consider exemplary, the model of a Trappistine Sister, Blessed Maria Gabriella of Unity, whom I beatified on 25 January 1983. Sister Maria Gabriella, called by her vocation to be apart from the world, devoted her life to meditation and prayer centered on chapter seventeen of Saint John’s Gospel, and offered her life for Christian unity. This is truly the cornerstone of all prayer: the total and unconditional offering of one’s life to the Father, through the Son, in the Holy Spirit. The example of Sister Maria Gabriella is instructive; it helps us to understand that there are no special times, situations or places of prayer for unity. Christ’s prayer to the Father is offered as a model for everyone, always and everywhere (Ut Unum Sint, 27).

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As we mark the annual week of prayer for Christian Unity, Catholics have much to celebrate because 2016 was “truly an ecumenical year”. That’s the view of Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, who accompanied Pope Francis on all his ecumenical journeys throughout the past year.

The cardinal was reflecting on the theme for this week of prayer which is centred on a verse from St Paul’s second letter to the Corinthians: ‘Reconciliation: the love of Christ compels us’. Members of the Council of Christian Churches in Germany were asked to prepare material on this theme which is set in the context of this year’s 500th anniversary of the Reformation.

Cardinal Koch says the leitmotif for this week of prayer is reconciliation, proposed by Christians in Germany, where the Reformation began. While we have much gratitude for the Reformation and the rediscovery of all that is in common between Lutherans and Catholics, he says, we must also recognise the painful history of the last 500 years. Though Luther did not want to divide the Church, he notes the “horrible confessional wars” that followed the Reformation “transformed Europe into a red sea of blood”. We must acknowledge both of these pages, he says, working for repentance and reconciliation, but also showing gratitude for the gifts of the Reformation.
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Our Lord and his apostles used many figures of speech to describe the Church. From our beloved St. Paul: “We are God’s fellow labourers; you are God’s field, God’s building” (1 Cor. 3:9). “You are the body of Christ and individually members of it” (1 Cor. 12:27). Or Jesus’ words: “Fear not, little flock” (Luke 12:32a). “I am the vine; you are the branches” (John 15:5a).

Many of us have admired a well-ordered cathedral, such as St. Paul’s, London, or All Saints, Nairobi. We recognise — almost unconsciously — the beauty of the human person, of a pastoral scene or vineyard. No wonder they make fitting images for the Church, the heavenly Jerusalem, a city “at unity with itself” (Ps. 122:3).

Our experience of the Church’s unity tends to fall short of these glorious figures. We see “hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions” (see Gal. 5:19-21).

In recognition of this, Anglicans have turned to other images over the past 14 years: among them, “walking together in synodality,” “walking apart,” or even “walking at a distance.” This language proves useful, vividly illustrating different degrees or intensities of communion: some choose to be close; some go their own way; some wander onto the wrong path.

Through such images, we see how harmony, order, and unity are gifts received, but also unwrapped and used. A field must be cultivated, a building maintained, a vine pruned.
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“I am the least of the Apostles … because I persecuted the Church of God. But by the grace of God, I am what I am, and His grace in me was not without effect.” That’s how the Apostle Paul sums up the significance of his conversion. Coming after his dramatic encounter with the Risen Christ on the road from Jerusalem to Damascus, it is not primarily a moral conversion but rather a transforming experience of the grace of Christ, and at the same time, a call to the new mission of announcing to everyone the Jesus that he previously persecuted by persecuting the disciples of Christ. At that moment, in fact, Paul understands that there is a real and transcendent union between the eternally living Christ and his followers: Jesus lives and is present in them and they live in him. The vocation to be an Apostle is founded not on Paul’s human merits, which he considers to be ‘the least’ and ‘unworthy’, but rather on the infinite goodness of God who chose him and entrusted him with his ministry.
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Archbishop David Moxon, director of the Anglican Centre in Rome, was invited to share the blessing with Pope Francis and Archbishop Gennadios of the Ecumenical Patriarchate during a service to mark the conclusion of the Week of Prayer for Christian Unity. Here, Archbishop David reflects on the unprecedented moment.

Last night Archbishop Gennadios and I were invited by Pope Francis to share in the giving of the Pontifical Blessing.

This took place in front of the 3000-strong congregation at the Papal Basilica of St Paul’s outside the Walls, the venue for the final day of the Week of Prayer for Christian Unity in Rome. We were called to the side of the Papal Throne and he said “let’s share this together”. He received his papal pastoral staff, began the prayer and raised his hand. Archbishop Gennadios (the representative of the Ecumenical Patriarch) and I raised our hands also. It was incredibly moving to be part of what (I think) was an unprecedented invitation, which said far more even than the words which were actually recited.
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Pope Francis has apologised for behaviour towards Christians from non-Roman Catholic churches that “has not reflected Gospel values.” The Pope made his comments during a Vespers service in the Basilica of St Paul Outside the Walls in Rome last night attended by the Archbishop of Canterbury’s Representative to the Holy See, Archbishop Sir David Moxon.

The service was held to mark the end of the Week of Prayer for Christian Unity and was also attended by Metropolitan Gennadios of Sassima from the Ecumenical Patriarchate of Constantinople. At the end of the service the Pope invited Metropolitan Gennadios and Archbishop David to join him in blessing the congregation.
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Anglican Bishop Kenneth Kearon used the image of constructing a barn to reflect upon the ecumenical movement during this year’s De Margerie Series on Christian Reconciliation and Unity, held in conjunction with the Week of Prayer for Christian Unity in Saskatoon.

In addition to a public lecture “On Building an Ecumenical Barn,” held at St. Thomas More College Jan. 21, the 2016 De Margerie series also included two workshops – one for clergy and ministry leaders Jan. 22, and another on Jan. 23 for the general public, entitled “Being Church in the World Today.”

Dr. Terry Downey, president of St. Thomas More College opened the public lecture at STM with words of welcome. Held in conjunction with the Week of Prayer for Christian Unity, the De Margerie series is jointly sponsored by STM, the Prairie Centre for Ecumenism, and the Roman Catholic Diocese of Saskatoon. This year’s lecture was available for the first time on live-streamed video (and is now posted on the diocese’s YouTube channel).

Nicholas Jesson, ecumenical officer for the Roman Catholic Diocese of Saskatoon, noted that the De Margerie series is named for local ecumenical pioneer, Rev. Bernard de Margerie, one of the founders of the Prairie Centre for Ecumenism in Saskatoon and its first director. De Margerie is also the author of In God’s Reconciling Grace, a book of prayers about Christian unity, reflecting his conviction that prayer and conversion must be at the heart of the ecumenical movement.
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At the conclusion of the week of prayer for Christian Unity on Sunday, ministers and congregations from many different denominations gathered with Pope Francis in the Basilica of St Paul Outside the Walls for Vespers marking the feast of the conversion of the Apostle of the Gentiles.

Among those taking part for the first time was Reverend Tara Curlewis, former General Secretary of the National Council of Churches in Australia. An ordained minister of the Uniting Church in Australia, she’s also worked closely with the World Council of Churches and until recently co-chaired Australia’s National Dialogue of Christians, Muslims and Jews.

She talked to Philippa Hitchen about her own ministry and about the goal of the wider ecumenical movement today…
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On Sunday and before the Angelus, the Pope recalled the Week of Prayer for Christian Unity and its theme, “Give me a drink”, the sentence uttered by Jesus to the Samaritan woman.

He told the faithful gathered that the “desire for unity” of the disciples of Jesus is part of our “thirst not only material for water, but above all our thirst for a full life, free from the slavery of evil and death.”

He went on to say that “Jesus is the fulfillment of God’s promises because it is he who gives to the Holy Spirit, the ‘living water’ that quenches our restless hearts, hungry for life, love, freedom, peace, thirsty for God.
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On Saturday, Pope Francis presided over evening Vespers at Saint Paul’s Outside the Walls Basilica where he was joined by members of the many different Christian Churches present here in Rome.

The celebration, which lands on the Feast of Saint Paul, marks the closing of the annual Week of Prayer for Christian Unity which has been exploring the theme, taken from St Paul’s first letter to the Corinthians, “Has Christ been divided?”

Saturday’s celebrations coincide with the Feast of the Conversion of Saint Paul.
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Together we proclaim anew the good news prophesied in Isaiah, fulfilled in our Lord Jesus, preached by the Apostle Paul, and received by the Church. Facing honestly the differences we have and the labels of denomination we embrace, we must never lose sight of the common mandate we have in proclaiming the gospel of Jesus Christ.

Paul is sent “to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power” (1 Cor 1:17). The path to unity is to be found in the power of the cross.

The Gospel we proclaim is made tangible and relevant to us as we bear witness to the work of Jesus Christ in our own lives and the life of the Christian community.
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Preaching to Evangelicals at the beginning of the Week of Prayer for Christian Unity didn’t phase Saskatoon Bishop Don Bolen — much.

“I’m always a bit nervous. I’m very mindful of my own shortcomings and inadequacies whenever I preach anywhere,” Bolen told The Catholic Register a few days after his Jan. 19 appearance at Saskatoon’s Circle Drive Alliance Church. “I did prepare more because they told me I had 30 minutes. Sweet, but it did require more preparation.”

Bolen preached on the story of the woman caught in adultery and Jesus’ ruling under the law that the one who has no sin should cast the first stone.

“He chose a beautiful text,” said Circle Drive Pastor Eldon Boldt. “Jesus showed grace and it was mercy upon mercy upon mercy. One girl wrote me (after the service) and said, ‘I don’t know why, but I found myself choking back tears as the bishop spoke.’ Well, that’s just the Holy Spirit.”

A Catholic bishop preaching in an Evangelical church is a rarity. As a member of the Evangelical-Roman Catholic International Consultation, Bolen hasn’t heard of other bishops preaching to Evangelicals. He plans to bring it up when the official international dialogue meets in March.
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Isaiah envisioned a day when Egyptians and Assyrians would worship together with Israel as God’s people. Christian unity belongs to the design of God for the unity of all humanity, and indeed of the cosmos itself. We pray for the day when we will worship together in one faith and one Eucharistic fellowship.

We are blessed by the gifts of various church traditions. Recognising those gifts in each other impels us towards visible unity.

Our baptism unites us as one body in Christ. While we value our particular churches, Paul reminds us that all who call on the name of the Lord are with us in Christ for we all belong to the one body. There is no other to whom we can say, “I have no need of you” (1 Cor 12:21).
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The disunity described in 1 Corinthians 1:12-13 reflects a distortion of the gospel, undermining the integrity of the message of Christ. To acknowledge conflict and division, as Chloe’s people did, is the first step to establishing unity.

Women like Deborah and Chloe raise a prophetic voice among God’s people in times of conflict and division, confronting us with the need to be reconciled. Such prophetic voices may enable people to gather in renewed unity for action.

As we strive to be united in the same mind and the same purpose, we are called to seek the Lord and his peace as the psalmist wrote.
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Pope Francis dedicated the catechesis of this Wednesday’s general audience to the Week of Prayer for Christian Unity, which ends next Saturday, the feast of the Conversion of St. Paul. It is a spiritual initiative in which Christian communities have participated for over one hundred years, and is a time dedicated to prayer for the unity of all baptised persons, in accordance with Christ’s will “that they may all be one”. Every year an ecumenical group from one region in the world, under the guidance of the World Council of Churches and the Pontifical Council for Promoting Christian Unity, suggests the theme and prepares the activities for the Prayer Week. This year the initiatives were prepared by the Churches and Ecclesiastical Communities of Canada, who have proposed the question posed by St. Paul to the Christians of Corinth: “Has Christ been divided?”
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We are called into fellowship with God the Father and with his Son, Jesus Christ and the Holy Spirit. As we draw closer to the Triune God, we are drawn closer to one another in Christian unity.

Christ has initiated a change in our relationship, calling us friends instead of servants. In response to this relationship of love, we are called out of relationships of power and domination into friendship and love of one another.

Called by Jesus, we witness to the gospel both to those who have not yet heard it and to those who have. This proclamation contains a call into fellowship with God, and establishes fellowship among those who respond.
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Recently 30,000 young adults from all over Europe came together in Strasbourg, France. This gathering was the 36th European Meeting, an annual event prepared by our Taizé Community and held each time in a different European city.

By giving young people the opportunity to make personal contacts across borders, we want to help them acquire a true European awareness. The work of international institutions is essential, but unless there is a meeting of persons, Europe cannot be built.

If there is no longer a wall between East and West, there are still walls between our perceptions. The young people who came to Strasbourg want an open and inclusive Europe. They want solidarity between all European countries and solidarity with the poorest peoples of other continents.

They ask that a globalised economy be closely linked to a globalisation of solidarity. They expect rich nations to show greater generosity, both through investments in developing nations that truly offer justice and by a worthy and responsible welcome given to immigrants from these countries.
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The eternal unity of Father, Son and Spirit draws us closer into the love of God, and calls us to participate in God’s work in the world which is love, mercy and justice. Mercy and justice are not divided in God, but rather are joined together in the steadfast love manifested in God’s covenant with us and with all of creation.

The new father Zechariah testifies to God’s manifestation of mercy in keeping his promises to Abraham and his descendents. God is faithful to his holy covenant.

As we continue to pray for the unity of the church, we must not neglect to meet together and encourage one another, spurring each other on towards love and good deeds, saying: “God is faithful.”
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Job realizes that even though all has been taken away from him, the fear of the Lord remains – that is wisdom. As brothers and sisters in Christ, even though we are impoverished by our divisions, we have all been graced with an abundance of diverse gifts, both spiritual and material to build up his body.

Yet, despite God’s promises and Jesus’ generous life and love, we, like the disciples in Mark, sometimes forget our true wealth: we divide, we hoard; we speak and act as if we have “no bread”.

Christ has not been divided: together we have gifts enough to share with one another and “with every living thing”.
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Gratitude, in Deuteronomy, is a way of living life with a deep awareness of God’s presence within us and around us. It is the ability to recognize God’s grace active and alive in one another and in all people everywhere and to give God thanks. The joy that flows from this grace is so great that it embraces even “the aliens who reside among you”.

Gratitude, in the ecumenical context, means being able to rejoice in the gifts of God’s grace present in other Christian communities, an attitude that opens the door to ecumenical sharing of gifts and to learning from one another.

All of life is a gift from God: from the moment of creation to the moment God became flesh in the life and work of Jesus, to this moment in which we are living. Let us thank God for the gifts of grace and truth given in Jesus Christ, and manifest in one another and our churches.
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Together, we who call upon the name of the Lord are called to be saints “sanctified in Christ Jesus” (1 Cor 1:2). In Exodus, this gathering together of God’s people is described as a treasured possession, a priestly kingdom and a holy nation.

In 1 Peter, our membership in this communion of saints is understood to come as a result of God calling us together as a chosen race, a royal priesthood, God’s own people. With this calling comes a shared mandate to proclaim the mighty acts of God that drew us out of darkness and into God’s light.

Furthermore, we discover in Matthew that as a communion of saints, our oneness in Jesus is to extend beyond our family, clan, or class as together we pray for unity and seek to do the will of God.
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Among the many factors that influence Canadian religious experience is the sheer size of our country. Canada is the second largest country in the world, 40% of which is in the Arctic, north of 60o latitude. Stretching from the Atlantic to the Pacific and from the United States to the North Pole, Canada has ten provinces and three territories. We are surrounded by three oceans: the Atlantic, Pacific, and Arctic. Our only land border is with the United States and it has experienced almost 200 years of peace. Canada is a confederation of former British colonies, with a parliamentary form of government in a federal system of ten provinces and three territories. The union of the former colonial territories and independence from Britain occurred peacefully, and Canada remains a strong proponent of international engagement and cooperation. The vast distances between our cities have promoted both self-reliance and formation of distinct identities in the regions, but can also engender feelings of alienation or resentment.

Canada is known for its natural splendour: its mountains, forests, lakes and rivers, seas of wheat and three ocean shorelines. This is a land rich in agriculture and natural resources. Canada is also a land of diverse peoples: First Nations, Inuit, and Métis,2 and many people who came to settle here from around the world. We have two official languages, French and English, yet many Canadians also celebrate the cultural and linguistic heritages of their ancestral homelands.
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Canadians live in a country that is marked by diversity in language, culture, and even climate, and we also embody diversity in our expressions of Christian faith. Living with this diversity, but being faithful to Christ’s desire for the unity of his disciples, has led us to a reflection on Paul’s provocative question in 1 Corinthians: “Has Christ been Divided?” In faith we respond, “No!” yet our church communities continue to embody scandalous divisions. 1 Corinthians also points us to a way in which we can value and receive the gifts of others even now in the midst of our divisions, and that is an encouragement to us in our work for unity.

2. Canada is known for its natural splendour: its mountains, forests, lakes and rivers, seas of wheat and three ocean shorelines. Our land stretches from the Atlantic to the Pacific and from the U.S. border to the north pole. This is a land rich in agriculture and natural resources. Canada is also a land of diverse peoples: First Nations, Inuit, and Métis,1 and many people who came to settle here from around the world. We have two official languages, French and English, yet many Canadians celebrate the cultural and linguistic heritage from their ancestral homelands. Our social and political divisions frequently hinge upon linguistic, cultural, and regional distinctions, yet we are learning to understand how these national identities contribute to a healthy Canadian diversity. Within this multicultural milieu, many Christians have brought their particular ways of worship and ministry. Paul’s letter addresses us within our diversity and invites us to recognize that as church in our particular places we are not to be isolated or to act over against each other, but rather to recognize our interconnectedness with all who call on the name of the Lord.
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In Memoriam

Professor Ralph Del Colle (1954 – 2012), a Roman Catholic systematic theologian, Associate Professor of Theology at Marquette University (Milwaukee, Wisconsin, USA), died on 29 July 2012. From 1998, he was a member of the Pentecostal/Catholic International Dialogue, and took part in the Informal Conversations with the Seventh-Day Adventists (2001-2002) as well as in the official delegation attending the General Assembly of the World Council of Churches in Harare in 1998. A dedicated spirit and a joyful approach always marked his contribution to the meetings of the dialogue. Professor Del Colle never turned away from any issue, and he combined a lively and perceptive sensitivity with a dedication to the service of the truth. Throughout his career, he generously offered his expertise in the firm conviction that unity is God’s will and the irrevocable path for all Christians.

Dr Margaret O’Gara (1947 – 2012), Professor of Theology at the University of St Michael’s College, Toronto, died on 16 August 2012 after two years of illness. A Roman Catholic who specialized in Church teaching authority and ecumenical dialogue, she was active in ecumenical work for over 35 years, and was appointed to numerous ecumenical dialogue commissions. Dr O’Gara served on the Disciples of Christ/Roman Catholic International Commission for Dialogue (1983), the US Lutheran-Roman Catholic Dialogue (1994), and the Evangelical/Roman Catholic Dialogue of Canada (2008). In addition, she also served for 18 years on the Anglican/Roman Catholic Dialogue of Canada (1976-1993) and for 12 years on the Lutheran/Roman Catholic International Commission for Unity (1995-2006). She also served as President of the Catholic Theological Society of America and of the North American Academy of Ecumenists.
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The world will pray with Canada this January, and in a special way with native Canadians. For the second time in the 106-year history of the Week of Prayer for Christian Unity, Canadians have written the biblical reflections, prayer services and educational materials to be used worldwide.

Celebrated Jan. 18-25, the Week of Prayer for Christian Unity is prepared each year in a different country under the direction of the Pontifical Council for Promoting Christian Unity in Rome and the Geneva-based World Council of Churches’ Faith and Order Commission. Since the two major ecumenical organizations took over the annual event in 1968, Canada is just the second country to be asked twice to prepare the worship and study material.

Coming back to Canada, the Pontifical Council for Promoting Christian Unity wanted to make sure the material is fresh and reflects a different perspective. In 1989 Canada’s offering was prepared by the Canadian Council of Churches. This time, preparations were led by the Canadian Centre for Ecumenism in Montreal and the Prairie Centre for Ecumenism in Saskatoon.

Having Canada’s independent ecumenical centres take over was the initiative of Saskatoon Bishop Donald Bolen, who for years worked on the Week of Prayer as an official for the Pontifical Council in Rome. Though the CCC did not lead the 2014 effort, general secretary Rev. Dr. Karen Hamilton played an important role helping to review the material, said Nicholas Jesson, ecumenical officer for the diocese of Saskatoon and part of the 2014 writing committee.
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The world will pray with Canada this January, and in a special way with native Canadians. For the second time in the 106-year history of the Week of Prayer for Christian Unity, Canadians have written the biblical reflections, prayer services and educational materials to be used worldwide.

Celebrated Jan. 18-25, the Week of Prayer for Christian Unity is prepared each year in a different country under the direction of the Pontifical Council for Promoting Christian Unity in Rome and the Geneva-based World Council of Churches’ Faith and Order Commission. Since the two major ecumenical organizations took over the annual event in 1968, Canada is just the second country to be asked twice to prepare the worship and study material.

Coming back to Canada, the Pontifical Council for Promoting Christian Unity wanted to make sure the material is fresh and reflects a different perspective. In 1989 Canada’s offering was prepared by the Canadian Council of Churches. This time, preparations were led by the Canadian Centre for Ecumenism in Montreal and the Prairie Centre for Ecumenism in Saskatoon.
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This afternoon at 5:30pm, for the feast of the Conversion of St. Paul, Benedict XVI presided over second Vespers in the Basilica of St. Paul’s Outside-the-Walls. The celebration marked the closure of the 46th Week of Prayer for Christian Unity, which this year had the theme: “What does God require of us?” Many representatives from other Churches and ecclesial communities participated in the celebrations, including Metropolitan-Archbishop Gennadios (Limouris), representing the Ecumenical Patriarchate of Constantinople, and Rev. Richardson, representing the Archbishop of Canterbury. Communion in the same faith is the basis for ecumenism,” the Holy Father said, emphasizing that “God gives us unity as something inseparable from the faith” and that “the profession of baptismal faith in God, the Father and Creator, who has revealed Himself in His Son, Jesus Christ, pouring out the Spirit who gives life and holiness already unites Christians. Without faith―which is first a gift from God, but also the response of human persons―the entire ecumenical movement would be reduced to a type of ‘contract’, to adhere to out of common interest. … The doctrinal questions that still divide us should not be overlooked or minimized. Rather, they should be faced with courage, in a spirit of fraternity and mutual respect. Dialogue, when it reflects the priority of faith, can be open to God’s action with the firm confidence that alone we cannot build unity, but that the Holy Spirit is the one who guides us toward full communion and who allows us to see the spiritual wealth present in the different Churches and ecclesial communities.”
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The international resources for the Week of Prayer for Christian Unity in 2014 are being prepared by a Canadian writing team. Church musicians and composers from across Canada are invited to submit original hymns, praise choruses, or shorter songs for worship for possible inclusion with the resources for the Week of Prayer for Christian Unity worldwide in 2014.

The theme that we have chosen for the week is “Has Christ Been Divided?” based on the biblical text of 1 Corinthians 1:1-17. Submissions should be suitable for congregational singing in a variety of ecumenical contexts around the world. They should include words in either French or English, and preferably in both languages. Other languages may also be included, provided that translation into English or French is included as well.

Successful submissions will be focused on prayer for the unity of the Christian Church and may relate directly to the biblical text from 1 Corinthians 1:1-17. They will be distributed freely with the international resources, so the copyright will need to allow for free use of the music and words for worship and prayer gatherings related to the Week of Prayer for Christian Unity 2014.

Please make all submissions by Thursday, May 31, 2012 to the Rev. Amanda Currie by email to music@ecumenism.net or by mail to 436 Spadina Crescent East, Saskatoon, SK, S7K 3G6.
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Here is a translation of the homily Benedict XVI gave Wednesday evening at Vespers on the feast of the Conversion of St. Paul. The celebration closed the annual Week of Prayer for Christian Unity.
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At the end of June this year, Fr. Bernard de Margerie retired from active ministry after over 50 years. During these years he has served in parish ministry across the RC Diocese of Saskatoon, and in a number of specialized ministries. The Prairie Centre for Ecumenism claims Fr. Bernard as our own. He was the founder of the Centre back in 1984, and served as the executive director until 1994. He has continued to have an active role in ecumenism in Saskatoon and across the diocese in more recent years. At retirement, he was pastor of Paroisse Sts-Martyrs-Canadiens in Saskatoon, and ecumenical officer for the diocese.
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That they may become one in God’s hand

Inspired by the witness of churches from a divided country, Christians throughout the world will be praying “that they may become one in God’s hand” during the Week of Prayer for Christian Unity 2009.

continued …
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Liturgies for Christian Unity: The First Hundred Years, 1908-2008

Earlier this year, Canadian Council of Churches announced their latest publication, an anthology of prayers for Christian unity. Featuring a foreword by retired Anglican Archbishop Michael G. Peers, Liturgies for Christian Unity is an anthology of the very best approaches to celebrating common religious ground. Containing prayers and texts from the past 100 years of the Week of Prayer for Christian Unity, it offers a wide range of ideas for liturgies of all forms and sizes. Its inclusiveness and its usefulness make it a required resource for parishes, retreat centres, chaplains, and educators in all manner of situations.

This resource is the fruit of rich editorial work by the Faith and Witness Commission of the Canadian Council of Churches, under the guidance and leadership of Rev. Judee Archer-Greene, Rev. Richard Vandervaart and Dr. Mary Marrocco.

ISBN-13: 978-2-89507-958-3 • Price: $27.95 • Paperback, 200 pp., 8.5 x 11
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The 2008 Week of Prayer for Christian Unity is being observed in Canada from January 20 to 27th. The theme is taken from I Thessalonians 5:17, “Pray without ceasing.”

One resource for the Week is a series of biblical reflections for the 8 days. Today’s reflection for Day 8 has been posted on our website.

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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The 2008 Week of Prayer for Christian Unity is being observed in Canada from January 20 to 27th. The theme is taken from I Thessalonians 5:17, “Pray without ceasing.”

One resource for the Week is a series of biblical reflections for the 8 days. Today’s reflection for Day 7 has been posted on our website.

… 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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