Prospects for Ecumenism in the 21st Century

Preparing for Tomorrow

By Lucy Wambui Waweru

This year the World Council of Churches (WCC) celebrates sixty years of faithful ministry to the world:

In 1948, the World Council of Churches was solemnly founded "in order to render clearer witness together to the Lord who came to serve all." This is how Willem Visser 't Hooft, the WCC's first general secretary, described the Council's vision. This vision of unity helped bring together pre-existing ecumenical streams that promoted common witness in areas of theology, Christian service, mission and education.¹

The long, wonderful and sometimes turbulent journey has resulted in the growth and increase of the worldwide fellowship from a membership of 147 churches in 44 countries in 1948 to a powerful worldwide fellowship of 349 churches from 110 countries, representing over 560 million Christians. This in itself is amazing and gives us a reason to celebrate, to thank God, to remain united and forge ahead, looking forwards to another productive era when God will breathe the Holy Spirit afresh on us and when many more of his children will come into this wonderful fellowship.

In this article I shall re-read Joshua's command to the Israelites (Joshua 3:1-6) as a paradigm for looking into the future and reflecting on some of the major achievements of the last 60 years; then, I will articulate my vision for ecumenism in the 21st century. This vision, among other things, is about addressing challenges posed by globalization in the world today, taking note of shifting paradigms, empowering the people at the grassroots, especially the youth and women, and recognizing the need to capitalize on the gift of service which is the best witness to the world.

Rereading Joshua 3:1-6: Prepare for "Tomorrow"

The Israelites, having cried to God to deliver them from bondage, had witnessed the power of God freeing them and guiding them with a strong hand into an adventure of new possibility and one that meant a new chapter in their lives. In the Joshua 3:1-6² narrative the Israelites have moved in faith up to the banks of Jordan. Under the leadership of providence in the days of Moses they had moved around for a period of 40 years and are now prepared by the youthful Joshua to enter into a new realm. Finally, D-day has come and Joshua (v.5) goes round telling his people to "sanctify themselves" in preparation for the great things that the Lord will do in their midst "tomorrow". I see the command to sanctify, consecrate, purify, make yourself holy (as used in different versions), as a call to the Israelites to take time to reflect on who they are, re-assert their identity in God and be re-aligned in God's plan as they move on to critical points in their journey. This kind of preparation was especially necessary considering the challenges as well as the many blessings lying ahead. As an African reader I am inclined to see in this narrative, parallels between the Israelites' journey and the journey of the WCC in the last 60 years.³

Since 1948 the WCC has been walking in faith, up to this point when it celebrates 60 years of ministry. Through God's leadership and providence a lot has been achieved: major social changes have occurred through the WCC's advocacy using different approaches; many lives have been devastated by catastrophes, man-made or otherwise, and those involved have been touched by churches and other networks associated with the WCC. The fellowship has grown numerically with churches of diverse traditions joining, so that the sense of oikoumene is clearer now with representation in membership as well as in leadership being drawn from all over the world (north, south, east and west). Recently, inter-religious dialogue has improved communication and understanding among different faith communities. The list could go on, yet one thing is clear in all this, that the Lord has been good despite the ups and downs that the world has experienced.

This journey of slightly over half a century has brought with it many blessings as well as highlighting the challenges and obstacles that lie between us and the full realization of that unity for which Jesus prayed in John 17:21. This anniversary year is an important time of reflection, and our attitude towards the past will determine the course the fellowship takes in the coming years. If we choose to look at the past as a time of emptiness, then our future becomes pessimistic, but if we look at the past and celebrate the achievements made so far, then we look to the future with anticipation, expecting more fulfilment.⁴ The over 560 million, like the Israelites, are looking up to the WCC as a type of Joshua (and Jesus, if we read the Hebrew name Christologically) for leadership and directions for the next stage of the journey. "Leaders must lead" - we see this concept in v.6 of Joshua chapter 3 as the priests are commanded to take up the Ark of Covenant (sign of God's presence among his people) and lead the people. Unity for us today is a sign of our identity in the triune God, and it also bears witness to the world that is watching us. The WCC embodies this unity and so plays the role of the priests (first among equals) who take the leadership role and move forwards, encouraging all to follow. Like the priests of the book of Joshua, the WCC does not lead based on its own wisdom and experience but rather through the counsel of God's word represented by the Ark in the narrative of Joshua. What an awesome and noble responsibility this is! This time of celebration thus marks a very crucial point in ministry and is determinative for the course of spirituality but also for other concerns such as politics, ecology and peace.

Tomorrow is already here, for from the moment we stepped from yesterday to today, the future already began for us. The demarcation line between today and tomorrow is a difficult one to draw, for today is the point at which yesterday (history) meets today (current realities) and leads to tomorrow (future). Yet today is part of tomorrow in the same way the consequences of yesterday are experienced today. This is not a paradox, for I am using these terms figuratively to bring to the fore the importance of the WCC's last 60 years, the celebrations this year, as well as a vision for the coming years. "Tomorrow" represents the future that is starting now and which we have already experienced and are experiencing through the work that has been accomplished in the last decades. Like Martin Luther King jr, "I have a dream", but mine is a dream of a tomorrow which consists of frameworks in and through which the dreams of the worldwide fellowship of churches, different communities, different faiths, will be able to realize their dreams yet at the same time live in harmony with one another and with the environment. This sounds like an eschatological vision, yet it is a dream that can be realized here and now since we are already into "tomorrow". Tomorrow is about aspirations, potentials, unfinished tasks; it's about full realization of the kingdom of God; it is about giving the children and youth of today a better world to live in; it is celebration of diversity; it is about equitability.

Reflecting on the past 60 years

Looking back to what has been gives us a chance to appreciate our many blessings, as well as giving us an opportunity to learn from past mistakes. At the same time it offers a chance to articulate the vision for the future more clearly. Throughout the generations God has exhorted the children of God to remember. Below, I outline some of the major accomplishments of the WCC. They capture my attention because of the holistic approach taken by the World Council of Churches over the years which in my view is the core of ministry. As I remember these things, I cannot help but praise the name of the Lord Jesus who has made all these things possible and who is still at work bringing all to complete harmony in God.⁵

The 1940s and beyond were difficult years; there was so much turmoil caused by wars, especially the cold war, oppressive systems of capitalism and socialism, while most parts of the East and South were passing through the final stages of colonization. Yet against this background, on 23 August 1948 the World Council of Churches was founded and even at that time notes of discord among the members could be heard. Nevertheless, by the all-sufficient grace of God the council withstood all that threatened it, and that's why we are celebrating. The fellowship of churches became an instrument speaking out against evils that were being perpetrated against humankind; for all that this instrument accomplished, praise be to God!

In 1954 at the WCC's second assembly, held at Evanston in the US, one issue that was raised concerned weapons of mass destruction. The world had witnessed the most barbarous use of atomic bombs on the Japanese cities of Hiroshima and Nagasaki in August 1945. During the said meeting, the assembly appealed to governments to prohibit weapons of mass destruction. Following this faithful ministry, in 1961 during the Council's 3rd assembly held in New Delhi, India, the membership expanded dramatically. Just as with the early church, the Lord added to the numbers of the fellowship; four large Eastern European Orthodox churches joined the WCC. For all such interventions and increase in numbers, praise be to God.

The Church and Society conference held in Geneva in 1966 debated how Christians should respond to revolutionary changes in culture, politics, economics, science and technology. What a blessing it is to have a fellowship that keeps itself abreast of the changes in society. Still in this meeting there was another challenge, namely the issue of representation of the people from the northern and southern hemispheres and of different confessional traditions that included Orthodox participants as well as Roman Catholic observers. Actually it is noted by one veteran ecumenist that this kind of balanced representation disturbed some members from "established" churches who viewed the whole setup as being rather too radical for them. Such polarities have been minimized if not diminished as evidenced today by the truly global and ecumenical gatherings that have been held in recent times and also for the balanced representation at the top leadership of WCC. For the wisdom to overcome such barriers in the past, praise be to God!

During the 4th assembly held in Uppsala, Sweden in 1968, issues of social change were at the top of the agenda. The assembly took time to honour the late Martin Luther King jr, who had been scheduled to preach at the assembly but was assassinated three months prior to the meeting. A great lesson learnt then from the life of this true soldier of Christ whose life was prematurely ended was the importance of love and non-violence in the fight for social change. Martin Luther King never lived to see his dream come true, yet by being a part of this great fellowship the burden (implicitly) lay on the shoulders of the WCC to ensure that a time would come when all, regardless of colour and social background, shall live together freely. For this prophetic voice and many other voices of the faithful who put their lives on the line for the sake of the betterment of society, praise be to God!

We have witnessed high levels of integration of diverse peoples in different institutions. This was not the case at the time when in 1969 the WCC convened a Consultation on Racism in Notting Hill, London to discuss ways of combating the institutional racism which was already deeply entrenched in social, political and economic power structures. The Programme to Combat Racism that was founded then had an uphill task, so to speak, yet it was necessary for the church to speak out against such evils in society. Soon afterwards 1971 saw the integration of the World Council of Christian Education into the WCC with the aim of empowering the people so that they could be agents of change. This is a mark of exemplary leadership style exhibited by the fellowship and a good model for the churches and other institutions to emulate. For these insights and power to confront issues head on, praise be to God!

The 5th assembly was held in Nairobi, Kenya in 1975. It was the first assembly to be held on the continent of Africa. This was in itself a big achievement considering the polarization in the world at that time. It was also held against a background of many of the countries of the continent struggling to get on their feet in a post-colonial period. These struggles of daily life could therefore not escape the attention of the assembly. Changes in the society necessitated changes in approach to issues and also inclusion of other subjects of importance. This assembly therefore had to deal with such issues as the meaning of holistic evangelism, relations with people of other faiths and ideologies, sexism and human rights. It is instructive to note that the churches were sensitive to the changes taking place in the society and were open to new perspectives. For this sensitivity to change, praise be to God!

In 1983, the 6th assembly held in Vancouver, Canada coincided with the 38th anniversary of the bombing of Hiroshima in Japan. The council commemorated this tragic event by declaring again in strong terms that "the production or deployment as well as the use of nuclear weapons are crimes against humanity, and that such activities must be condemned on ethical and theological grounds."⁶ South Africa was suffering under apartheid, the situation so serious at the time that one of the speakers at this assembly, Desmond Tutu, was delayed in his country as his government deliberated on whether or not to allow him to leave. These issues greatly concerned the church gathering and had to be addressed. At no time has the fellowship of churches gathered without there being a big issue going on somewhere in the world requiring urgent attention and intervention. But how else can the church exist without being part of what is happening? Church is not some "island" somewhere, nor is it a waiting room for heaven-bound people; church is people, communities; it is about active involvement in societal matters. For the boldness to speak out against atrocities directed by humans towards fellow human beings, praise be to God!

The 7th assembly of the WCC was held in Canberra, Australia in 1991. The meeting gathered under the theme "Come Holy Spirit - renew the whole creation". With diverse voices and ways of expressing spirituality coming from the youth, women and other groups, some were sure to feel blessed while others felt their "comfort zones" being disturbed. Yet all felt the longing for renewal and joined together in explicitly invoking the third person of the Trinity. For the humility to admit inadequacy and vulnerability, and thus render a cry unto God who is the source of our renewal, praise be to God.

Back to Africa again for the 8th assembly, held in Harare, Zimbabwe in 1998. The assembly celebrated 50 years of fellowship. Amidst the celebration though, it could not be forgotten that the host continent was still reeling from the aftermath of colonialism. The postcolonial problems of poverty, violence and disease persisted. On the other hand there were reasons to thank God: for example, the assembly thanked God for the end of the apartheid era in South Africa and the subsequent release from prison of Nelson Mandela. As the fellowship grew in many ways, the challenges to be addressed never ceased. For half a century the ecumenical fellowship had remained faithful to the calling and endeavoured to promote unity in the body of Jesus Christ as well as in the whole society. The Lord is Ebenezer, for thus far had he brought the fellowship: praise to his name!

Finally but not least, the 9th assembly took place in Porto Alegre, Brazil in February 2006. This was the first meeting in the 21st century. I look at it as the link between what has been and what shall be in this century. The assembly was made aware of the cries coming from different parts of the world caused by disasters, violent conflicts and different conditions of oppression and suffering, yet the meeting was a time to celebrate transformation already experienced at different levels. Guided by the theme "God, in your grace, transform the world", participants from all over the world prayed together, reflected on the scriptures, struggled and rejoiced together in unity and diversity, and sought to listen to one another in a spirit of consensus.⁷ The theme befitted our times, for individuals, societies and the whole creation at large yearns for transformation. For the accomplishment of yesterday, the blessings of today and the grace to face the challenges of tomorrow, praise be to God!

It is evident that a lot has been accomplished by the WCC over its 60 years of existence. These accomplishments are multifaceted and cover areas of spirituality, social life, politics, economics and ecology. Even so, while great improvements may be noted in many spheres of life, there is a lot of work that is still unfinished. Many furrows have been opened up but these need further tending until they bear the anticipated fruit. Great investment has been made and this calls for faithful stewardship. Over the years the WCC has been the voice of the churches, and this voice needs to be heard more now than ever before. Different churches have found identity with others, and this unity has enabled the fellowship to accomplish great feats, this mutuality therefore needs strengthening.

Ecumenism is indispensable in the 21st century. The above reflections of events in the past shed some light on the current position as well as helping us to focus on what lies ahead in this century. This leads me to my next agenda and the prospects for ecumenism in this century.

The prospects for ecumenism in the 21st century

Acknowledge the Changing Context

As the consultation held in Antelias, Lebanon in 2003 rightly noted,⁸ the world has over the last decades experienced many changes politically, economically, socially and culturally. While the goals of the ecumenical movement should not change, there is a need to keep the approaches to issues consistent with the changing context.

Globalization

The world has increasingly become a small village thanks to information technology. This has increased efficiency in communication, especially in the transfer of information. Coordination of the different churches' activities has been made easier, and this in my view saves the ecumenical movement a lot of energy and resources. However, not all churches (at least not those who cannot afford it) are keeping up with the changes in technology; it is a pity that due to this the church has lagged behind in contexts where her voice could have positively influenced society. This lateness in interventions has in many instances cost the church dear, and this has in turn served to strengthen such stereotyped views of the church as "archaic", thus making the church lose her appeal among the most resourceful group in society, the youth. The WCC needs to embrace positive aspects of globalization and also appeal to all her member churches to do the same.

Economic globalization, on the other hand, opens up opportunities for countries to engage in economic activities. There are complex dynamics of power in all these openings and unless checks and balances are put in place, the powerful nations are likely to control the trade to the disadvantage of the less powerful countries. Here lies the danger of neo-colonialism which will bring about polarities that the WCC has over the years worked hard to undo. This situation calls the ecumenical movement to remain vigilant in these changing times and to continue with advocacy that will ensure equitable distribution of wealth in the world.

Paradigm shifts

Christianity in the 21st century is marked by a clear shift in growth from the North to the South. It is no secret that the churches which supported the many mission societies to evangelize the South are now struggling to stay alive⁹ while the recipient churches in the South, and Africa in particular, hardly have enough resources to keep up with rapid growth in membership. While Africa might still not be very developed in terms of modern-day philosophies and other theological discussions (in terms of the "western" way of thinking, I mean), God is evidently at work among God's people in Africa. It is this experiential walk with God that keeps the faces of many Africans beaming amidst daily struggles for survival, and this experience seems unfathomable to some brothers and sisters in other parts of the world. What I am suggesting here is mutual sharing that will see each part of the hemisphere share what they have and also receive what they do not have from the other. The move now ought to be towards more interdependence. In this way the body of Christ will be edified.

The other aspect has to do with numerical increase is the growth of Pentecostal and Evangelical churches, as well as other outreach ministries affiliated to these churches as witnessed from the late 20th century. While at first the mainstream churches underestimated these churches and considered them a "passing cloud", in the 21st century their influence in society can no longer be downplayed. There is need to reach out to these churches so that they too can be part of the ecumenical movement both for the sake of working together and so that the world may know that we are one.

This was also noted in the report from the Antelias meeting¹⁰ in the discussion on the meaning of reconfiguration where emphasis was given to the need to broaden the ecumenical movement by reaching out to other churches, deepening fellowship between churches and ecumenical actors as well as strengthening existing relationships between ecumenical actors. I do find all these approaches achievable in the near future, and I can see it culminating in the desired eucharistic unity.¹¹ A taste of the goodness of unity at the Lord's supper was experienced towards the closing of the 24th General Council of the World Alliance of Reformed Churches, where all who partook of communion that day could only describe the feeling as "heaven on earth"; it was awesome!¹² However, I would advocate for a strengthening of the ties between the ecumenical movement and the Roman Catholic Church that go beyond just inviting them to become a member church of the WCC to working more closely in the already on-going commissions where they are involved. Full eucharistic unity is feasible but should not just be tied to a merger or agreement between the WCC and the Roman Catholic Church. My argument is that the reluctance of the Catholic Church to become a member church of the WCC is based on its definition of ecclesia and therefore only a re-definition of the term from the author, in this case the Catholic Church, can change the position. There has been a lot of openness since Vatican II and so I am not ruling out such a possibility in the near future. However, I would argue that even "unity in diversity" in the matter of the eucharist is still unity. Jesus Christ broke his body for us so that we can be united in him. Unity in my view derives from this kenosis.¹³ By acknowledging the Lordship of Jesus, and through the sacraments, we are already united in him. The brokenness of Christ's body is the gift of unity given to us - who are different parts yet form one body in him. Different church traditions express this breaking of Christ's body in diverse ways, and thus I would argue our unity finds validity only in Christ's action and not so much on what we do. This also implies that unity is a gift we already possess, so what is expected from us is good stewardship of this great gift. I nevertheless appreciate that for the sake of fulfilling "visible catholicity"¹⁴ we need to be united also at the table. However, let this eschatological hope warm all our hearts - that even if we shall not succeed in gathering all traditions at the table here and now, this will be realized at the end of time when all shall gather around him who broke his body for all and then, I presume, there shall be no more need to remember his action for there shall we all be gathered in and with him (Maranatha!).

Another notable shift is in economics from the West to the East. This is good news in many ways for it is a sign of independence which will later lead to economic interdependence between the different parts of the world. With economics comes the question of power and control. Polarities in the world based on economic issues arise, and these have effects on society (churches included) whether direct or indirect. To ensure balance so that these gifts are celebrated, the ecumenical movement has a role to play. In the past decades the WCC has kept abreast of things going on in the society and has been a strong voice in speaking against injustices.

Leadership Development & Empowering the people

"There are signs of a weakening of ecumenical commitment, of a growing distance between the WCC and its member churches, and of a widespread perception among the young generation that the ecumenical movement has lost its vitality and does not provide relevant answers to the pressing problems of today."¹⁵

This is a very important concern raised by the WCC's central committee in 1997. It may be approached in two ways, and I shall share my arguments both for and against this statement while showing that indeed the concern raised has a bearing on leadership and empowerment.

It goes without saying that the WCC has accomplished many things over the years, as attested by my reflection in the earlier pages of this paper. However, I would say that these changes are known (if not felt) only at the "macro" level while at the "micro" level people feel less concerned about what is going on, so they leave ecumenical issues to the "big" people in the national church's leadership who attend the international meetings on such subjects. Meanwhile, the local people continue with their daily struggles and also are preoccupied with outsmarting other denominations, and sheep-stealing, while at the same time dealing with their own internal schisms. It seems there is a disconnect between the national councils of churches and the local congregations in the way information is disseminated and how it trickles down to the people - and, if it does, there is a question of how the people understand it. It is one thing for denominational headquarters to make copies of declarations and other documents and send them to be read to the members of the local congregations; it is another thing to follow up on the same and put the information in the language of the people and to follow it up with implementation. This, in my view, is the area that needs to be addressed urgently.

Related to the above is the issue of "who represents whom" in the different forums of the ecumenical movement. It seems at times that the WCC banks on officials who are already overburdened by different responsibilities at their national and regional levels. There needs to be a way in which lay people and other less-burdened members are involved in follow-up on ecumenical issues. National denominations' offices need to set up ecumenical desks that help link the national councils with the local churches which should also have individuals or committees with the sole duty of taking care of ecumenical business. The first step would be to sensitize the locals, especially the youth, on the meaning and work of the ecumenical movement.¹⁶ Then leadership should be developed from the grassroots up. The work of the fellowship of churches will be advanced only if people involved in leadership have their feet on the ground and if they are true representatives of the voices of the people. Of special importance is the unexploited potential in young people - the potential to build a strong society and a strong ecumenical movement. Greedy systems in society have in many places been misusing disadvantaged young people to perpetrate evils in the society¹⁷. Governments that do not place youth and women's issues at the top of their agenda do not do their countries any good. Likewise churches or an ecumenical organization like the WCC that does not invest in young people has no future. Youth cultures are more inclined to the universal, and so young people have a potential to transcend racial, ethnic, cultural and other boundaries. This is a great resource that should not be ignored. Women on the other hand form the biggest percentage of church membership,¹⁸ yet this is not reflected in leadership. There is a danger that women, especially young educated ones, will leave the church not because they have a problem with the gospel but because their questions of why the gospel is used as a male instrument remain unanswered. Let the churches lead by example by removing the glass ceilings that have for a long time prevented women from realizing their God-given full potential both in the churches and in the society.

Another crucial area in creating ecumenical awareness is during ministerial training. It is important that the WCC ask the member churches to make ecumenical studies one of the compulsory modules in the theological institutions, to ensure that all ministers going into the field are well versed and are committed to the ecumenical vision.¹⁹ If it cannot happen at the ministerial training level, then it will be difficult to introduce these issues to the local congregations where these ministers will be serving, since ministers hold a lot of authority and will not endorse that which they do not understand.²⁰

Many local congregations feel overburdened by the many demands laid on them financially by their denominational offices, as well as by requests from ecumenical affiliations. There seems to be a lot of duplication of work among the main ecumenical players and the proposal to hold the first joint "ecumenical assembly" by WCC, WARC, and LWF could not have come at a better time.²¹ The major players need to come up with ways of working together in partnership so that initiatives are not duplicated. In this way financial resources would be directed towards achieving very specific goals assigned to each body, thus reducing the strain on the churches that in most cases hold multiple membership for they belong to more than one ecumenical body. For example the LWF has been playing a very pro-active role in issues relating to water, while on the other hand the WARC has been working hard for the implementation of the Accra confession by different churches. How wonderful it would be if each ecumenical body were to run with a particular responsibility, with the full backing of the other stakeholders. This can be realized in this 21st century.

Service as witness to the world and as a unifying factor

The WCC has, as one of its primary purposes, "witness and service to the world". The council seeks to accomplish this through among other things expressing its "commitment to diakonia in serving human need, breaking down barriers between people, promoting one human family in justice and peace, and upholding the integrity of creation, so that all may experience the fullness of life."²² Actions speak louder than words, as the English saying goes, and I find some truth in this when I think about Christian service. Reaching out to all is what Jesus did in his earthly ministry and we too, his followers, must reach out and be the agents of change in society.²³ People are hurting in the world today and are looking out for a healing touch. Hisako Kinukawa²⁴ (referring to the narrative in Mark 5:21-43) puts it more emphatically when she asserts that churches just like other institutions have failed on many occasions to discern the "touch" of the outcasts, the vulnerable, the sick, the marginalized, and all those oppressed in many ways. Churches can work together to transform the lives of people in the society. This language of action to change communities for the better is a good point of departure in the search for unity, for it knows no denominational or religious boundaries. People touched by the churches in their hour of need will understand the message of Christian love better. Service to humanity can bring together members of mainstream churches, Pentecostal and Evangelicals, as well as the Roman Catholic Church. Perhaps this will also win back the world media²⁵ which form a great resource in propagating the good work of the WCC.

Conclusion

The WCC has accomplished much in the past 60 years. There can be no turning back at this juncture. Work must go on to ensure that all have life and have it abundantly. The churches have in the past been known to be the "conscience of society", and this needs to be upheld. To be able to point out evils in society, the WCC and the member churches need to strive towards a position that is above reproach. In the 20th century, a number of loopholes could be identified where churches were accused of seeming to support oppressive systems like apartheid and colonialism (by not speaking out loud against evils, silence is equated to support).²⁶ While we know that the WCC worked hard during all these times, traces of irresponsibility cannot be overruled. In the 21st century, churches must "walk the talk" if they are to have an authoritative voice in societal affairs.²⁷

I have argued in this paper that ecumenism is possible in the 21st century. The fellowship has grown over the years and will continue to grow as the movement broadens to incorporate more churches. This will be achieved through looking back reflectively in order to gain inspiration, addressing challenges caused by globalization among other changes taking place in this century, taking note of the shifting paradigms, empowering the people at the grassroots, especially the youth, and using service as a way of allowing others to experience the healing "touch" while at the same time working together with other denominations (and even other faiths) to demonstrate unifying elements. This will ensure wholeness of the society so that all may have life in abundance. The "future" is already here with us and so there is a need to work hard before it's too late. Yes, we have not gone this way before, and so we cannot tell for certain what the future holds for us, but we trust the hand of Providence that has brought us this far and given us this wonderful gift of unity.

As a way of closing, I draw now from two Kiswahili²⁸ proverbs namely, Umoja ni Nguvu, and Kidole kimoja hakiui chawa which mean, respectively, "Unity is strength" and "One finger cannot kill a louse". There is definitely need for unity.

As we celebrate 60 years of God's faithfulness, let us prepare ourselves for "tomorrow": the Lord will do wonders amongst us "for surely there is a hereafter (read ‘tomorrow'), and your hope will not be cut off."²⁹