Category: News

Do we need Christian unity?

It is great to be with you today and to share with you some thoughts on the theme: Do we need Church unity? I recognize that we come from different parts of the world where our experiences of Christianity and church life may be very different bearing in mind various contextual and cultural experiences. Yet, universally Christian’s ought to reflect on their life together in the world and on what they have to say and do to make the world a better place for all people and creation. 

I trust that your time together thus far has been very enlightening, engaging, challenging and an opportunity for new encounters of learning and exposures. Above all, I hope it is deepening, broadening and developing your theological thinking and spirituality. If theology is faith seeking understanding, then we need to interpret theology in contextually lived- experiences of real-life encounters. 

We live in a time when faith is in crisis. A time in which many people do not see the necessity to believe in God or even if they do, they don`t seem to practice their faith in meaningful and devoted ways. This is perhaps because of disillusionment, inability to understand God and what is happening in the world today, or a pure sense of disbelief and attractions to the rising secularization of society and growing atheism. Social scientists have for long predicted that we are heading into a religion less age, but they are wrong. Research tells us today that some people are not interested in religion per se, but they focus on God and spirituality. They are given to more eastern forms of spiritualities that stress mystical experiences and out of body encounters to cope with the challenges of life. 

In such a context Christian unity matter. However, we need to ask a new set of questions to be relevant, provide meaning and answers to pressing questions and needs. Without changing the substance of our faith, we must engage new styles and ways of reaching people with the gospel of Christ, especially the young people. We are so wrong when we think that young people are not interested in God. Again, research shows us that they are not interested in the Church or organised religion per se, but they are certainly keen about God. I look at my own children and see a depth of spirituality that I did not have even though I went to church almost every Sunday and most weekdays. My view was an absolute and unquestionable devotion to form and practice of faith, this is what you did if you believed in God in the time when I was growing up. But today most young people seek critical engagement with reality and God. 

Albert Einstein`s secretary once asked him why he always asked the same questions. To which he replied, “because I have new answers.”. This is something Christian leaders must think about seriously. Why? Because Christianity matters. So, let us now ask the question, “Do we need church unity?”

In 1948 when the WCC was established, it came together to proclaim Jesus Christ to the world together. There was a clear belief that church unity matters. We said emphatically that we need church unity for essentially two (2) primary reasons that can be summarised in two words: Word and Witness. 

Firstly, scriptures reflect on the calling for Christian and church unity. 

The Apostle Paul speaks very strongly about Christian unity in Ephesians 4. He implores us to “make every effort to keep the unity of the Spirit through the bond of peace.” He then proceeds to remind us that “There is one body and one Spirit –just as you were called to one hope when you were called – one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” 

The Apostle in these verses reminds us that we are called to unity. Unity is God`s gift to us. Unity is not uniformity but oneness and togetherness as we proclaim Jesus Christ to the world. A broken and divided church does not have a message to an already broken and divided world, especially if it does not exemplify and practise what it preaches. 

The Apostle Paul in verses 2 and 3 speaks of the character that works towards unity. He says: “Be completely humble and gentle”, note not partially but completely. “Be patient, bearing with one another in love.” These are the characteristics that enable us to keep the unity and remain faithful to our calling to unity. When we listen to God then we learn to listen to each other as we share God`s message with grace and truth. It is not always easy because we each think that we are listening to God and yet we come up with different messages. The spirit in which we listen to one another is important. Paul tells us that it must be with humility, gentleness, patience and love. 

Admittedly, every family has its challenges with disagreements, likes, views, preferences and desires but they are still a family. The church is no different. Therefore, at all costs we must make every effort to keep the unity of the Spirit through the bond of peace, says the Apostle Paul. Christian unity matters!

My Church in South Africa, the Uniting Presbyterian Church in Southern Africa, came into a union of two churches in 1999. Unfortunately, two years later the Union faced serious challenges. At the Union, eight Associations for Women, Men, Youth and Young Women joined to become four. However, it soon became apparent that it was not working. This then led to the establishment of another four groups going back to the original eight. The problem was that you had a Union in theory but not in practise. The UPCSA appointed me to bring the eight Associations back into four. This was a rather difficult task, impossible by the conclusions of many. To cut a long story short, after 15 long years the eight Associations became four again in 2019. It was a miracle! The unity of the church was restored. All things are possible with God!

History has shown us that the church is not always where God wants it to be. For example, we see this in the message to the churches in the Book of Revelations where they receive strong rebukes from God. From time to time, the church may need rebuke, renewal, revitalisation, transformation, and even repentance, faithful witness requires this, but never at the expense of its unity. What brings us to such a conclusion?

Jesus prayed for the unity of believers in John 17. I know that while many people continue to yearn, pray and work for visible Christian unity some have become disenchanted and despondent on the journey, believing that such is a far fetch dream and further from reality as we encounter many challenges. Too many churches today are giving into splits and fragmentation on grounds of doctrine, theology, socio-ethical issues, money and personalities. Some say, “We can never have unity or be in the same church anymore because we have such great differences, especially these days on the issue of human sexuality or the ordination of women. 

This, of course, can be a huge issue for the WCC with our 356 member churches, you can imagine how polarised we can be on this issue. In June 2022, at the WCC central committee the issue of human sexuality caused immense debate on the subject so much so that the Council`s unity stood in question. Then a miracle moment happened when we adjourned and asked some people with opposing views to come up with a solution. By God`s grace and wisdom, they did. It is a clear indication that we can have church unity despite our differences.

Personally, I believe that we must never stop praying and walking and working together for Christian and church unity. We need to affirm and deepen the desire for Christian unity knowing that this is what Jesus prayed for in John 17:21. Unity is a GIFT already given to us to appropriate in Christ, unity is not uniformity and, more so, a broken and suffering world needs Christians working together towards reconciliation, justice and peace. Our inability to live up to the calling of visible Christian unity should not diminish or blur the ultimate vision. We must continue to pray and work together so that the world may believe! Whatever the challenges we may face in preserving the unity of fellowship as Christians we must not fixate on what separates us but on Christ who unites us and calls us to have unity in our witness to the world. Christian unity matters!

Whether we understand unity as spiritual, relational, organic or common purpose, what matters most is that we are called to pray, walk and witness together so that the world may believe that Jesus is the Christ, the son of the living God and in believing in Him they may have eternal life.

Christian unity is a gift from God; in the death and resurrection of Jesus we have been reconciled and made one. In Christ all walls and barriers of hostility are broken down. It is sad that as Christians we have not often comprehended, understood or lived this grace nor do we live graciously. We tend to emphasise what differentiates us rather than what unites us. The Scriptures is clear; it is Christ who make us one. The document on the Joint Declaration on Doctrine of Justification by Faith illustrates this. 

Christian unity is also about the GRACE of God. In not sparing the life of Jesus, God`s only begotten Son, we have seen and received the abundant grace of God. It is this grace that calls us to be inviting of others, to be hospitable, to show mercy, love and compassion. 

Our unity is a witness to the world. That is the second point that emerged from the founding of the WCC in 1948. We learn in John 17 that Christian unity is for the GLORY of God as Christians witness together to the world. So that the world may believe. When Christians pray, walk and work together God is glorified. The Council said this after facing the aftermath of the second world war, it called for Christians to witness and work together for peace in the world. 

Well, the world has not changed much since then. In fact, if the truth be told, it looks worse. Let`s look at the global context to gain a bigger picture. In this we can also sense the need for church unity today.

Our Context: All Creation Is Groaning

As you know, we are living in very difficult times. The current global context has been described as a “poly-crisis”. Multiple threats — such as accelerating climate change, COVID-19 and its impacts, injustices, poverty, diseases and health challenges, conflicts and wars, unprecedented levels of forced displacement, migration, increasing hunger and food insecurity, rising inequality and marginalization, and widespread economic instability among others — are converging in complex inter-relationships. The WCC 11th Assembly captured this well: 

“We live and witness in a world which is at the same time God’s beautiful creation and broken by ecological crisis, war, pandemic, systemic poverty, racism, gender-based violence, human rights violations, and many other sufferings”. 

The largest context and most pressing challenge for today’s ecumenical movement is the state of the oikoumene, the “whole inhabited world.” Today we live in difficult, even perilous, times, a time of crisis. Ourcurrent global context has been described by our most recent assembly as a “polycrisis.” Five immense crises are, in our day, converging: 

(1) Accelerating climate change threatens lives and livelihoods, wreaking havoc and even causing the extinction of species. 

(2) Increasing economic inequality, the result of an unjust economic order, has left billions in poverty and stifled progress toward food security and global healthcare. 

(3) We are also witnessing a worldwide recession from the longheld consensus about human rights, threatening the dignity and legal status of religious and ethnic and sexual minorities. 

(4) Likewise, we are recently undergoing a crisis of governance, through a retreat from and paralysis of democratic institutions, an advance of authoritarian regimes, the impotence of our international institutions to secure peace and well-being, the rise of mis- and disinformation in politics and media, stoking societal tensions and xenophobia. 

(5) And finally, and most painfully, we are experiencing widespread and frequent outbreaks of violence within countries and war between them. 

Today’s terrible and unnecessary wars are symptomatic of the whole polycrisis. We all know about Ukraine and Russia, and, since 7 October, the war between Israel and Hamas (a conflict with roots that go back to 1967 and even 1948). But there are dozens more wars and conflicts going on that don`t get much coverage.

These global trends, each of which engenders incalculable human suffering, are the broadest context in which Christians and Christian churches are living their ecumenical fellowship today. Their scale is global, their peril imminent, their solutions uncertain. They threaten the integrity of life on earth as we know it. As theApostle Paul says in Romans 8:22-24, “the whole creation has been groaning in labour pains.”

In such a global and local context, we ask why Christianity unity matters. Allow me to offer some answers. The WCC speaks of a Pilgrimage of Justice, Reconciliation and Unity. A pilgrimage is an invitation, a direction and a methodology. As Christians we are people of the way, we are also on the way. We are on a journey together, trusting the Holy Spirit to lead us and expecting God to surprise us. I would like to use this idea of a pilgrimage as a basis to answer this question, do we need church unity? I would like to argue that we need church unity for the following:

PROCLAIM GOD`S JUSTICE

The cry for freedom and justice is loud for many in the world today. We are surrounded by the need for economic, gender and climate justice. God uses a number of instruments to reach and transform the world, including and especially the church. Therefore, the church needs to hear and respond to this painful cry. The mission of the church is to follow in the footsteps of proclaiming Christ’s love to the world. The church needs to stand where God stands and not get mixed up with the rich and powerful. Justice is best expressed in standing up for truth, siding with the poor and holding out hope amid injustices and sufferings. 

The God portrayed in Scripture is the “lover of justice”: He calls us to do justice, love kindness and to walk humbly with him” (Micah 6:8). The task of the Church is to maintain a consistent prophetic voice against injustices. In the face of unjust economic systems, increasing poverty, unnecessary wars, ethnic and racial violence we need to say enough is enough. Our cry for justice must be loud, clear and prophetic. However, to do this well we need to first address injustices in the church – economic, gender, youth, digital and ecological injustices. The God of justice calls us to stand up for justice and to live justly and to love mercy. Where is mercy when thousands of people are killed in Palestine, Ukraine, Sudan and other parts of the world? Where is justice when thousands of people go to bed hungry every night? Where is justice when thousands of people are denied access to humanitarian aid? Where is justice when hundreds of migrants drown or die while fleeing their countries? Where is justice when human rights and dignity are denied, deprived and violated? Where is justice when indigenous people are denied of their rights, land and history? Where is justice when old people are forgotten, and young people not given space to express themselves?

The God of justice and mercy calls us to stand up for justice. We cannot be silent. Christians need to stand up for justice, and we need to stand together. In unity is our strength. We are better and stronger together. Together we can shout. “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). Together we can make a difference in the world. Together we can live and fulfil God`s vision for the world. Together we can say Christianity matters.

Proclaim Love and Reconciliation

Christianity matters because it is a gospel of love and reconciliation. With all the suffering and pain in the world today, what the world needs is love. Properly understood and if practiced well the Christian faith is the message of love. John 3:16 tells us that “For God so loved the world that he gave his only begotten son.” God is love and those who love God must love others (1John 3:11-15). We live in a world full of hatred, we hear hate speeches and witness racial and ethnic conflicts in so many different places. 

There is so much of brokenness, pain and sufferings in the world. What is the message of the Church in such a context? How do we work towards healing, forgiveness and reconciliation? 

The Genesis story of the Fall (Genesis 3) tells us that sin separated us from God and left us with doom, destruction, and death. There was no way out. There was absolutely nothing that humans could do to redeem ourselves, save ourselves, and get back into a reconciled relationship with God. The great news is that God’s love refused to leave us there. Instead, God sent his only begotten Son to come into the world to suffer and die for the world, and through his death and resurrection, Jesus saved, forgave, and reconciled us to the Father and to one another, breaking down the walls of hostility and giving us peace. 

Consequently, we are reconciled to the Father. God’s forgiveness is all about love. Suffering love! Forgiving love! Reconciling love! We cannot say that we love God and hate our brothers and sisters. The love of God forgives us and prompts us to forgive others and to embrace others who are different from us. 

In the South African experience after apartheid, there was the call for forgiveness and reconciliation. The ability of those who have been wronged to forgive their oppressors and offenders is no easy task. Forgiveness is complex. The process of forgiveness is recognising that we cannot change the event itself, but we can change the meaning we give to the event. Thus, victims are often unwilling to let go of the emotional tags associated with the hurt, bitterness, vengefulness, and hatred toward the perpetrators. 

Yet, many South Africans did ask for forgiveness, and many others forgave those who violated their rights and human dignity. The Truth and Reconciliation Commission (TRC) with its many failures in meeting its full objectives still provided a facility to help people to face their oppressors and to find healing and forgiveness. Many churches appeared before the TRC and confessed to their own complicity, silence, and part in promoting apartheid in South Africa. It is apparent that forgiveness is important to find reconciliation and healing. 

In the quest for reconciliation and unity, forgiveness becomes an essential point of departure. Forgiveness is an important part of reconciliation. You can forgive someone and still refuse to be reconciled with them; but to seek reconciliation, forgiveness is necessary. 

There is a need for forgiveness, healing, reconciliation and love in the world. Christians can and must play a significant role in spreading love. The WCC theme at its last Assembly in 2022 was: “Christ`s love moves us to reconciliation and unity.”

Following the example of Christ’s love, churches ought to help people to be brought into spaces to forgive, be forgiven, and seek reconciliation. The love of Christ reconciles a lost and broken world, not only to God but to the whole creational order which is renewed by the sacrifice of Christ. The doctrine of reconciliation is a prominent theme in the New Testament, and the theological essence of the concept is expressed in 2Corinthians 5, which reads: 

Therefore, if anyone is in Christ, he/she is a new creation; the old has gone the new has come! All this is from God who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God! (vv.17-21).

In this sense, reconciliation is God’s gift to not only to reconcile fallen humankind with Godself, but also with all humanity and creation. 

The church as a reconciled community must display unity, justice, peace and love. The church should not perpetuate human divisions on race, ethnicity, gender, caste etc. Instead, it ought to strive towards reconciliation and unity. If this is the case, then the church needs to articulate reconciliation and unity within its own life and witness so that the world may know the love of Christ. The church must work towards the renewal of all relationships and the restoration of human relationships with creation. As reconciled people, they have to be the proponents of ecological concerns and the precursors of the restoration of the integrity of creation. Christians are called to do good to all people and to love the enemy. They are to be the promoters of peace in society and agents in the formation of a new humanity. The church is called to constantly work towards forgiveness, reconciliation, and unity, bearing in mind its agency in transforming society so that all may have the fullness of life. Forgiveness ought to set the social condition for the process of reconciliation to restore and heal not only interpersonal relationships but also constructively rebalance the political, legal, and economic injustices toward preventing the prospect of renewed conflict. 

The WCC has over the years maintained the biblical imperative of reconciliation and unity to heal and restore a broken world. The love of Christ ought to move churches into visible unity, spiritual and social transformation, and justice. Programmes such as combatting racism, justice, peace, and integrity of creation, and in last few years, the Pilgrimage of Justice and Peace, have all indicated the WCC’s endeavour to strive for reconciliation and unity in the world, starting with churches as co-pilgrims on the journey. 

I think it fair to say that at the WCC Assembly in 2022, with its emphasis on the love of Christ and its fruits in justice, reconciliation, and unity, the assembly really nurtured “an ecumenism of the heart.” Love, our self-surrender to God in faith and our self-giving to our sisters and brothers in solidarity, is now firmly in the centre of our whole ecumenical endeavour. A deepening, global ecumenical spirituality was voiced in Karlsruhe in more Christocentric tones. As the Unity Statement adopted there proclaimed, “In a world like this, wounded by divisions, the churches are called to witness to the indestructible power of love to bring together and reconcile. Through the faith they proclaim in the gospel of Jesus Christ, the churches are called to bear a counter-cultural witness: the hope of unity, justice, and peace.” 

The centrality of love, and our faith in its power to transform the world, was reaffirmed in the assembly’s closing message, entitled “A Call to Act Together”: “We will find a strength to act from a unity founded in Christ’s love, for it enables us to learn the things that make for peace, to transform division into reconciliation, and to work for the healing of our living planet,” and indeed all creation.

PEACE

Christianity unity matters because we proclaim a gospel of peace. We have already mentioned that we live in very troubled times of raging violence, conflicts and wars. There seems to be no peace. Political leaders and countries believe that they can find solutions through violence. They are so mistaken. The WCC speaks against violence and calls for dialogue to resolve problems and conflicts. 

The WCC has over the years worked for peace in the world. We spend a great amount of time, energy and money to work for peace. I went to Ukraine and Russia, to Israel and Palestine, Sudan and recently to Colombia where we engaged with church leaders, politicians, presidents and other groups trying to work for peace. It is no easy task. Even churches express different views, we are too caught up in religious nationalism, often used as instruments of states and politicians whether rightly or not, that is not the matter. The truth is that if we are to truly follow Jesus, the Prince of Peace, then we must be peacemakers, peace- builders and peace- keepers. I have seen how churches are in disunity and discord with one another because they are influenced by politics rather than their faith in Jesus Christ. Admittedly, it is difficult to not be influenced by the realities and experiences of our times. But how can we allow God`s Word and Spirit to speak to us and to use us as Christians as instruments of justice, peace and reconciliation that leads us to unity? Christian unity matters, because our Lord calls us to proclaim peace to the world. Yet there can be no peace without justice. Christians are called to work for just peace in the world. 

Where are those places in your country that you must work for peace? We must choose to follow Christ rather than our own preferences, prejudices and pride. Blessed are the peacemakers, for they will be called children of God (Matthew 5:9).

HOPE

Christian unity matters because we are a people of hope. Amidst struggle, sufferings and strife, we live in resurrection hope. In the anticipation that all will be well. That justice will come. That love will prevail. That peace will come. That we will be one in Christ in unity. Hope is an eschatological gift for the future but with the resurrection of Jesus, hope breaks into the present. Therefore, we keep hoping but hope is not passive resignation leaving it all to God, it is working with God as instruments to bring in God`s kingdom of justice, righteousness, love and peace. Hope does not disappoint us for God pours out his Spirit into our hearts. Hope is resilience, resistance, protest and transforming witness to the power of Christ to change the world to embed the ideals of God`s justice, peace and love. 

The WCC Pilgrimage of Justice, Reconciliation, and Unity reframes our historic commitments—to unity, public witness, and service—to meet head on the existential challenges we face today. This sacred journey, in which churches around the world take up the concrete work of justice and peace, seeks to direct and embody thelife, witness, and programmatic work of the council over the next eight years. It evokes and supports a theology of accompaniment that extends the reach and effectiveness of our ecumenical community, our public commitments, and our collaboration in service. We want to show up where you are.  We want to walk and work and pray with you, to learn from you and be present everywhere that there is evident need. 

In our Pilgrimage of Justice, Reconciliation, and Unity, we unite our worldwide fellowship of churches not only around our shared Christian faith, which remains our vital centre, but also in the specific interests of justice, love, peace, and hope. That is faith’s imperative and our clear vocation.

A Christian unity that matters must be guided by spirituality, renewal, impact and relevance. We must address the numerous challenges in the world, country and context. Christians must work for justice, love and peace as we proclaim the message of saving grace in the Jesus Christ to a broken and suffering world. Vital Christianity must speak of transformative discipleship, theological renewal, reforming churches, technological and digital integration if we want to reach young people, inspiring worship, relevant liturgy, interreligious dialogue and cooperation, decolonial imperatives, and Christianity unity. 

Let me emphasise that Unity is indispensable. As we address the various conflicts and crises in the world, it isimportant for churches to seek unity and to work together. Apart from the fact that Jesus prayed for the unity ofChristians so that the world may believe, global challenges warrant that we work together to heal, reconcile,and restore creation. The Christian voice for unity is not restricted to the church but to the unity of allhumankind and indeed the unity of all creation, and to this end we are called to work with people of other faiths and all people of goodwill who share the same mission.  For seventy-seven years, the vision of the WCC hasbeen expressed as a commitment to stay together, pray together, move together, and act together as a fellowship of churches seeking visible unity and common witness. In its “Unity Statement,” the 11th Assemblyinvited the churches to continue that unity:

We affirm the vision of the WCC for the visible unity of all Christians, and we invite otherChristians to share this vision with us. We also invite all people of faith and goodwill to trust,with us, that a different world, a world respectful of the living earth, a world in which everyonehas daily bread and life in abundance, a decolonized world, a more loving, harmonious, just, and peaceful world, is possible. In a world weighed down with so much pain, anguish, and fear, we believe that the love we have seen in Christ brings the liberating possibilities of joy, justice for all,and peace with the earth. Moved by the Holy Spirit, compelled by a vision of unity, we journeyon together, resolved to practice Christ’s love, following his steps as his disciples, and carryinga torch for love in the world, trusting in the promise that Christ’s love moves the world toreconciliation and unity.

It is clear from this statement that church unity is needed to witness to and transform the world as we addressconflicts, divisions, brokenness, and pain. A broken and suffering world needs the unity of churches and Christians. Christian unity is a sign of hope to the world and a vocal testament to the power of love to heal, to reconcile, and to bring peace.

Based on this hope, our public witness and advocacy for peace, justice, and reconciliation present a moral compass and call to conscience for the world. They demonstrate to everyone that life and love will triumph over death and greed. Embodying hope, these are the ways of peace, the ways of righteousness, the ways of living together as human beings sharing the same planet and serving each other as we serve God in the world.

Crucially, we can mobilize the world into seeing there are other ways. The hope that we find in the love of God and in the Resurrected Lord of Life can counter our temptation to disillusion and despair. Church unity is crucial to offer such witness to the world. 

Concluding Remarks

Do we need church unity? The answer is a definite yes. The WCC has shown over the years that by Word and Witness we are called as churches to witness and work together to God`s glory and the earths good. `When Christians work and witness together in the world we glorify God and transform the world to be what God intents and desires it to be. 

We thank God that the WCC with its 356 member churches are working and witnessing together to shape and transform the world. However, still much must still be done to fulfil the prayer of Jesus that we all be One. While we may retain our different church identities, we must never allow these to become an obstacle or hindrance to our visible Christian unity. We still must address the issues that breed divisions and disunity and separates us at the table of fellowship the sacrament of the Lord`s Supper, Communion, Eucharist or mass but we must always hold Christ in the centre. It is Christ who holds us together. It is Christ who holds the world together in all its brokenness, pain and suffering. The church can stand as a sign, witness and testimony to Christ who holds all things together. In this sense, church unity is not an option but an obligation. It is an imperative and obedience to the prayer of Jesus: “Father, that they maybe One.” 

Rev. Prof. Dr Jerry Pillay 
General Secretary
World Council of Churches 

A powerful, pastoral and prophetic Statement from Christian leaders in the Holy Land. 

A presentation for the World Day of Prayer Victoria AGM 2025

Rev Deacon Sandy Boyce
Executive Officer, Victorian Council of Churches

I begin by acknowledging the Traditional Custodians of the local lands and waterways on which we live, work and play and pay my respects to Elders past and present. Together, let us stand alongside Elders and younger leaders who are seeking truth and justice and understanding in our place and time. Always was, always will be, Aboriginal land.

I currently work in the ecumenical space with Victorian Council of Churches, and with national and international ecumenical bodies. To be honest, I think ecumenism as a movement is lukewarm most of the time. That enthusiastic commitment to learn from, and with, and to make space for the other has in many places ossified into an organisational bureaucratic ‘thing’ rather than a movement that is an organic, grassroots, dynamic.

Ecumenism at its best helps us to find connection as followers of Jesus, that acknowledges and values but ultimately transcends different cultures, different liturgies, different traditions. These things can otherwise separate us. But when we find that connection we share in Christ, it leads us into a desire for co-operation.

This has been my experience also as President for 12 years of DIAKONIA World Federation, an ecumenical organisation for Deacons, Deaconesses and Diaconal Ministers. In July this year the DIAKONIA World Assembly was in Moshi, Tanzania, the first time the Assembly has been held in Africa. Deacons and Deaconesses and Diaconal Ministers from all over the world – so many countries in Africa. Lutherans. Uniting and United. Anglican. Episcopalian. Presbyterian. Methodist. A beautiful united nations!

Every night there was African dancing, energetic dancing. Singing, so much singing. People of all ages and stages. We listened to African leaders make presentations – Jerry Pillay (WCC, South Africa) on global concerns, Damon Mkandawire on creation justice, Deaconess Mable Sichali on gender justice in her home country Zambia. We entered into the world of African concerns – joys and sorrows, ongoing inequity and injustice, disadvantage and burdens.

Now, we all know Africa is a continent made up of so many cultures yet sharing so much in common. Next year the focus for WDoP is on Nigeria. It’s a long way from here.

The designer of the art work for next year writes: My artwork depicts the daily reality of rural Nigerian women whose lives are marked by endless labour from sunrise to sunset. These women traverse treacherous paths to their farms, often carrying both their harvest and their children – a toddler strapped to their back, a heavy load balanced on their head while guiding other children along unmaintained roads through thick bush.

The artwork also shows three women sitting together, their different traditional attire representing Nigeria’s diverse cultures. Though they come from different ethnic groups, their shared experiences unite them. To meet their basic survival needs, these women carry burdens and traumas that are physical, emotional and spiritual.

Yet there is hope for the many burdens these people are carrying. These burdens become bearable when we respond to Jesus’ invitation in Matthew 11:28, ‘Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest’. When we bring our weariness to Christ and support one another in community, we find rest and strength to continue our journey.

And yet, surely, we have enough going on here? Life is complex! We have our own concerns. As we look at our beautiful blue planet, we see fragmentation and intersecting challenges, and polycrises of unprecedented levels being experienced across the globe. We can name some of them (but the list is long) – growing polarization and nationalism, religious and political fundamentalism, war, conflict, pandemics, growing competition for resources, the scandal of systemic poverty in the midst of global wealth, racism and gender inequality, migration and trafficking, and climate change. Technology that’s meant to connect us is actually part of an epidemic of loneliness. Injustice and violence have become normalised.

So it makes sense, does it not, to look after our own interests? Ever thought about why the TV has so many cooking shows, home reno shows, gardening shows. They are designed to keep your eyes on your own backyards. Keep your head down. Keep scrolling. Don’t look up.

We see it in our churches. With the possible exception of humanitarian relief, church people now tend to concentrate on local issues, showing less interest in national and international concerns and institutional structures. It’s hard to find people interested in leadership, and it’s not just the question of an ageing population – it’s a general and genuine disinterest. (That’s a story to explore at another time).

And then we open our biblical narrative and read about God’s preferential option for the poor. Texts like: Love God, and love your neighbour. Love your enemies. Care for the widow, the orphan, the last and the least. Feed the hungry, clothe the naked, visit the prisoner, give water to the thirsty. Do justice, love mercy and walk humbly with God. And so many more texts. If you cut out all the references dedicated to social justice in the Bible, it would be stripped of its core concerns about poverty, the environment, and human dignity. It would be simply a ‘holey’ Bible.

I like to call these texts ‘inconvenient texts’. Over and over again all through the Hebrew Scriptures and the Christian Scriptures, we are beckoned to respond to ‘the other’, and ‘the neighbour’ – even the one we didn’t know we had.

We are separated from our sisters and brothers in Nigeria by oceans, so we cannot be in conversation with them over a slow cuppa to learn about their life and circumstance and unique challenges. To hold hands and pray together. But we can ‘show up’ through World Day of Prayer with open hearts and minds and spirit – and not look away. To have those moments when we gather and stand together, supporting one another, praying for each other. To be present with an intentionality to enter another person’s lived reality. To be drawn into what really matters – love, compassion, and celebration of the sacredness of all life, the integrity of each life. To listen to the stories – and be changed by them. To let suffering and grief connect us with our moral and spiritual responsibility. To ground us, not in what is convenient to us, but what is right. And to pray. Our spiritual disciplines make us more courageous, and ready to be present, open to listen and truly hear.

I must admit I was concerned to hear about examples of churches who would ordinarily have joined together for World Day of Prayer but decided not to join in prayers with Palestinian women in 2024, or organised the service around another theme. The resource prepared by Palestinian women for World Day of Prayer was prepared long before the present crisis. I think some chose to look away when we had been asked to pay attention. I also want to say I understand why this was so hard – to enter the complex world that is the lived reality for others. Do we have the capacity to make sense of it all? The answer is probably no – but in the spirit of prayer we can grow in understanding, and strengthen our prayer life and our spiritual practices that make space for the other, even when it is inconvenient.

At its best, the ecumenical dynamic will create “open space”, opening doors, enlarging the table, enabling people from many cultures to meet, to have dialogue, to learn from and with one another, to share their cultural diversity, to become more inclusive, to seek justice and peace for the integrity of all creation and for the unity of all humanity. We have a sense of belonging to a global ecumenical Christian movement.

We know that when one part of the body of Christ hurts, the other parts of the body experience the pain also. When we share each other’s burden, we are willing to share the stories of those who are not heard, overlooked or silenced. Jesus prayed for his followers to be one. Ecumenism matters because Jesus wants us to be one. We love God, so we want to do what God asks of us, but also out of love for each other, out of love of the Gospel and out of love of the world.

In these times of polarization, we are seeking to go in the opposite direction in response to the Gospel. Ecumenism will deeply reflect God’s love in the world. This is not just a theological ideal, but a practical imperative for Christians seeking to live out their faith in a globalized and interconnected world.  Ecumenism is a way of living that dares to think globally, to be in solidarity with the oppressed and vulnerable, and to being a voice for hope, peace and justice in the world, and to pray that hope, dignity, and mental and social well-being is restored for the most vulnerable.

The search for unity that is inspired by love and rooted in deep and mutual relationship may be termed an “ecumenism of the heart.” It is Christlike love that moves us to walk honestly and wholeheartedly beside one another, to try to see the world through the eyes of others and to have compassion for one another, to build the trust that is such a vital part of our ecumenical journey

The list of urgent issues, where the ecumenical movement can – and must – make a difference, is long, but we stand together in faith, side by side with the marginalized, oppressed and defenceless, praying for a better world where justice and peace prevail. When we might otherwise despair, our Christian faith leads us to a defiant hope, a hope that we have rarely needed as much as we do right now, that “Christ’s love moves the world to reconciliation and unity. (World Council of Churches)”

And this in turns informs and reforms our prayer life. Blessings to you in your planning for World Day of Prayer 2026. May it be a time of vitality, hope and Christian witness. And may peace prevail in our world. Amen.

On 6th August 2025, the VCC Standing Committee endorsed the following statement on Gaza by the Central Committee of the World Council of Churches (June 2025). Link to WCC here.

“But let justice roll down like waters, and righteousness like an ever-flowing stream.”
– Amos 5:24 (NRSV)

The Central Committee of the World Council of Churches, meeting in Johannesburg, South Africa, on 18-24 June 2025, gathers in deep lamentation and outrage as the crisis in Palestine and Israel escalates to levels that flagrantly violate international humanitarian and human rights law as well as the most basic principles of morality. 

We recognize a clear distinction between the Jewish people, our siblings in faith, and the acts of the Government of Israel, and we reaffirm that the WCC stands firm against any kind of racism, including antisemitism, anti-Arab racism, and islamophobia. However, the unbearable suffering inflicted on the people of Gaza, and the escalating violence and oppression in the West Bank and in Jerusalem compel the global fellowship of churches to speak with clarity, urgency, and commitment to the principles of justice under international law and ethics.

The Government of Israel’s military campaign in Gaza has entailed grave breaches of the Fourth Geneva Convention which may constitute genocide and/or other crimes under the Rome Statute of the International Criminal Court (ICC). Simultaneously, the occupied West Bank and East Jerusalem continue to experience intensified violence, illegal settlement expansion, and systemic human rights violations. These actions defy international legal norms, including the United Nations Charter, the Geneva Conventions, international human rights treaties, and numerous Security Council and General Assembly resolutions.

The World Council of Churches reaffirms its long-standing commitment to inter-religious dialogue and cooperation, and to international law as a framework for peace, justice, and accountability. 

In this spirit, the WCC Central Committee calls for:

1. Naming the Reality of Apartheid: We recognize and denounce the system of apartheid imposed by Israel on the Palestinian people, in violation of international law and moral conscience.
2. Implementing Sanctions and Accountability: We call on states, churches, and international institutions to impose consequences for violations of international law, including targeted sanctions, divestment, and arms embargoes. Full support must be given to the International Criminal Court and UN mechanisms investigating potential war crimes and crimes against humanity.
3. Affirming Palestinian Rights and Freedom: We uphold the inalienable human rights of Palestinians to freedom, justice, return, and self-determination. We demand the end of the occupation and the lifting of the unlawful blockade on Gaza.
4. Support for the resilience and witness of Palestinian Christian churches and communities, upholding their right to remain on their land and to freely practice their faith.

We commend the leadership of the South African government in seeking justice and accountability to international law through the International Court of Justice (ICJ), and urge all states to comply with the ICJ’s rulings. Churches worldwide are called to witness, to speak out, and to act.

“And a harvest of righteousness is sown in peace for those who make peace.” — James 3:18

We would all agree that respect for diverse religious tradition is part of what has made Australia a nation that enjoys multiculturalism.

Recent events in Melbourne raise concerns about what is happening to undermine social cohesion, and has heightened concerns about safety for faith communities.

The arson attack on the East Melbourne synagogue was a criminal act that could have been so much worse had the Fire Brigade around the corner not been able to respond as quickly as it did. Rev Fr Michael Bowie (St Peter’s Eastern Hill Anglican Church) was able to offer practical support to the congregation. Archbishop Comensoli organised a gathering of faith leaders to show solidarity with the Jewish congregation.

On July 7th, Shia Muslims held a procession that was part of a religious commemoration of Ashura – a significant day in Islam, particularly for Shia Muslims. It marks the martyrdom of Imam Hussain, the grandson of Prophet Muhammad, who stood against injustice and oppression 1400 years ago and died for what he believed in – which happened to be a peaceful and spiritual version of Islam. Processions take place in major cities all over the world. In Melbourne, this procession has happened for the last 12 years without incident. It was peaceful again this year, and praised by the Victorian Police. But some are making mischief and deliberately misrepresenting the procession. Archbishop Peter Comensoli has issued a statement to counter the false claims being circulated on social media. He writes:

‘Friends- I wish to make you aware of the following Statement that I have made available today (23rd July)…
“On 7 July, members of the Shia Muslim faith community in Melbourne engaged in a religious procession through the streets of Melbourne. This was a peaceful event that has occurred annually for over a decade. This procession has been misrepresented in some quarters as an attack on Christians and, specifically, on St Patrick’s Cathedral. This is simply not the case. Like all Victorians, the Islamic community is entitled to exercise freedom of religion. As Catholics, we expect nothing less. I am now aware of a rally being organised for this weekend which appears to be a protest against the procession. Such a rally does nothing for peace and harmony, nor for promoting religious freedom. I strongly urge people not to attend the rally and hope the organisers have the wisdom to call it off. Instead, I urge Catholics and all people of good will to take up the call of Pope Leo to pray for peace in our world, for an end to war and suffering. As Catholics, we place our trust in Jesus Christ, the Prince of Peace. May He reign in all our hearts”.

And in this past week, three disturbing incidents.

On Friday, a suspicious package was found in the city mosque, and as a result Friday prayers had to be shut down and the congregation evacuated. The incident is a shameful act to deliberately interfere with the worshipping community for Friday prayers.

On Monday night 4 hooded persons defaced the Swami Narayan Temple (Hindu) in Boronia with a vile slogan and image. (No media attention to date). The Premier has responded with a strong letter of support.

As she points out, the incident is hateful and racist.

Congregations and community groups in the Boronia area (and beyond) – consider reaching out to the Swami Narayan Temple to offer support in the light of this disturbing incident.

Makarand Bhagwat, President, Hindu Council of Australia (Victoria), wrote: ‘Yes, the community is hurt. We do gather together in such tragic moments to express our solidarity and issue a statement. Which is really good. But in my view much more is needed beyond issuing a statement. I think the (perpetrators) don’t understand the contribution we as a multicultural / migrant community bring to the State and Nation. Without this contribution the Centrelink would be bankrupt, for example. We are marching on the vision of Hon Gough Whitlam and Hon Malcolm Fraser who envisioned the power of migration and we continue to do more’.

Rt Revd Dr Paul Barker responded:

“I am so sad to read and see of this and hope that the perpetrators will be found. On behalf of the Anglican church we abhor this activity and want you and your community to know we stand with you in solidarity, in peace and harmony, and delight in your contributions to our multicultural and multi-faith diverse community. We are happy to continue to work with you and MAG for a more socially cohesive and harmonious society”.
Grace and peace, Paul

And on Tuesday morning an intruder broke into the city mosque and defecated and urinated on the stairway.

This is all very serious, and indicative of a gross disregard for the right to exercise freedom of religion and worship. Such acts have no place in our diverse and inclusive society.

It calls for all communities of faith to stand together and to support each other’s right to worship.

Batul Gulani, a represenative of the AMAFHH Federation, a Shia Muslim organisation, and a member of Victoria’s Multifaith Advisory Group, has stated: ‘An attack on a place of worship is an attack on the shared values of peace, safety and sacredness that unite all faiths. We condemn such hateful acts and offer unwavering support for the right to gather, pray and live without fear’.

Archbishop Comensoli has previously stated: “To be able to stand together, to come together in healing and in reconciliation and in respect of one another is … a message that is so much needed for our city at this moment. There is no place for intimidation. There is no place for violence by way of what we say or even by our actions. There is a place to be able to speak with one another and to grapple with one another … to come to a better sense of truth. And all of that needs to be a part of what we might do as people of faith in the one God and [in] the hope that … we can move towards a way of walking together, rather than a walking and acting apart.’

(an open letter that may be helpful for faith leaders, and congregations/ places of worship in response to the public announcements in Victoria regarding protest actions around places of worship, calling for the government to undertake wide-ranging and close consultation with leaders and members of all Victoria’s faith communities in relation to proposed legislation on protest near places of worship).

Dear Premier/Attorney General/Minister for Multiculturalism,

As leaders of faith communities in Victoria, we are writing in response to the Government’s public announcements proposing that laws be enacted to restrict protest actions around places of worship.

We agree that people practicing their faith should be able to do so safely, free from harassment, intimidation and violence. Acts of violence or intimidation against people attending places of worship or members of multicultural communities are abhorrent and should be treated with the utmost seriousness. However, instances of violence, harassment or intimidation in the vicinity of religious institutions are already covered by existing legislation, including provisions in the Crimes Act and the Equal Opportunity Act.

Public protests in Victoria or anywhere else should not be conflated with interference with the practice of worship or violent acts towards faith communities. We believe restrictions on the right to protest should be kept to a minimum because of the important role public protest actions play in helping to create a more ethical, just, peaceful and environmentally-safe society. For people of faith, participating in protest actions can be an integral part of living out our values. This can include participating in actions outside our own and other places of worship.

The Premier’s suggestion of ‘no-protest zones’ around places of worship is concerning. This kind of blanket restriction could effectively restrict the freedom of faith communities to express their support for social and environmental causes, from calling for an end to approvals of new coal and gas projects, to condemning child sex abuse by clergy, to standing up for the rights of refugees. Churches and other faith communities’ places of worship have long served as hubs for public dialogue as well as of worship. Restricting protests near them risks symbolically isolating them from democratic life and undermining their public mission.

We also note that many places of worship are located near common protest locations, including throughout Melbourne CBD, as well as in town and city centres around Victoria. Any restrictions on protests in these locations would have a serious impact on the capacity of all communities in Victoria to express their views.

We urge that, in your legitimate concern to protect worshippers, you do not introduce legislation that may have the unintended consequence of preventing faith communities from speaking out against the wrongs they see around them and from encouraging public dialogue.

Given the significant impact of the proposed laws, we request that your government undertake wide-ranging and close consultation with leaders and members of all Victoria’s faith communities.

Yours faithfully,