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When I was a young adult I visited the home of Mrs. Winnie Nomzamo Madikizela Mandela. I was blessed to meet her and a few of her family members. I also heard her speak at a program in Soweto. Since this time, I have come to a deeper understanding about her and the spouses of celebrated leaders. Too often their leadership is not only overlooked but not considered.

One of the most well known and remarkable personalities in the history of the ecumenical movement is Rev. Dr Martin Luther King Jr. His name is forever carved into world history and into the history of the churches’ witness in the world. Today, 50 years after his assassination, he is honoured, and he is inspiring the churches worldwide to continue the work he was leading. His message should be both guiding us and disturbing us.

These days everyone uses the words “change” or “transformation” yet they are used to describe very different things. The French president Emmanuel Macron speaks of the transformation of the French economy through the liberalisation of labour laws, and in his book “India Transformed” Rakesh Mohan describes the benefits achieved by 25 years of neo-liberalism. So what do church-related aid organisations like Action de Carême, Pain pour le prochain and Etre partenaires mean when they use the word “transition”? Is this concept really part of the Christian message?

I recently attended the conference on ‘Interreligious dialogue for peace: Promoting Peaceful coexistence and common citizenship’ organized by KAICIID in Vienna on the 26 and 27 of February. The conference brought together some high profile religious leaders (predominantly but not exclusively from the Christian and Muslim faiths) who spoke with a united voice for social cohesion, peaceful coexistence and respect for religious diversity.

I sometimes ask people if they know which is the first point in the Bible that Bethlehem gets a mention. And that normally offers them quite a challenge. People certainly move back from the New Testament into the Old – and come up with responses like, ‘the story of David’, or ‘the Book of Ruth’. Good thinking. But actually the first mention of Bethlehem in our Bibles (as they are now set out) occurs much earlier still.

A Nobel Peace Prize ceremony’s greatest power may be that it enables unrealized truth to be told in a new light. The truth at issue has surely been spoken before, from shattered neighborhoods to the heights of power. Yet this Nobel award to the International Campaign to Abolish Nuclear Weapons enabled such truth to be spoken to an attentive mixed audience representing the street as well as the summit: Civil society campaigners, the diplomatic corps, nuclear-armed and nuclear-free; religious leaders; Norwegian society, a royal family in the front row; a worldwide audience.

First event in the Nobel Peace Prize weekend? A seminar at the Norwegian Red Cross on what a nuclear weapon could do to Oslo. The dark winter clouds hanging over the city are a backdrop for careful assessments of nuclear disasters and the inadequacy of a feasible response. But partners and supporters of the International Campaign to Abolish Nuclear Weapons (ICAN), this year’s Nobel Peace Prize laureate, fill the room. A sense of excitement and shared resolve is evident. The same is true among ICAN partners arriving in Oslo and the wide civil society network including churches gathering on-line around the world to celebrate the collaboration and commitment that led to the Nobel Prize.

A ground-breaking pontifical critique of nuclear weapons affirms the new treaty to ban nuclear weapons. By linking possession and use, Pope Francis is offering a new standard for Catholic debate over nuclear weapons. By offering it now, the pope is making a moral affirmation of the Treaty on the Prohibition of Nuclear Weapons adopted at the United Nations in July. The new treaty--which bans the possession, use and threat of use of nuclear weapons--is cited in this year’s Nobel Peace Prize award to the International Campaign to Abolish Nuclear Weapons (ICAN). The World Council of Churches is a member of ICAN and shares the same moral and spiritual critique of nuclear armaments.

Returning from another visit to Iraq alongside Carla Khijoyan, the World Council of Churches' Middle East programme executive, and Fr Emanuel Youkhana of the Christian Aid Programme Northern Iraq (CAPNI), many images fill my mind: images of destruction, and of life hesitantly picking up again. Many uncertainties remain, prompting us to bend our heads and raise our prayers to the Lord.

October 16 is the World Food Day, and from October 15 to October 21, we celebrate the Churches' Week of Action on Food. So it is an appropriate time to reflect on the scandal and the shame that each night, one person in nine of all humanity goes to sleep hungry. 38 million more people than the previous year are hungry, bringing the number up to 815 million, reversing the 10-year trend of gradual reduction in hunger.

I don’t think that the news that the International Campaign to Abolish Nuclear Weapons (ICAN) won the Nobel Peace Prize has fully felt like a reality for any of us who have been involved with this work over the years. Since the prize announcement on Friday, we have had the opportunity to raise our message in an unprecedented way but it is still that message at the heart of what we are doing – that nuclear weapons are immoral, unethical, dangerous and now, illegal.

Only a handful of “Hibakusha” – the victims of the Hiroshima and Nagasaki atomic bombs – remain with us in 2017. These men and women represent a living link, eye witnesses, to the otherwise unimaginable capacities of the most deadly weapon of mass destruction ever used.

Last weekend, as I watched the terrible scenes from Charlottesville, Va., my heart was deeply troubled, often full of anger, and distraught at what I was seeing. Sunday morning our choir performed Brandon Boyd’s arrangement of “Jacob’s Ladder.” We were privileged to have Brandon Boyd, a young, gifted African-American composer, with us accompanying the choir. His version includes a moving solo with the words, “Is there anybody here who loves my Jesus?” I reflected that those words are what many African Americans were asking in Charlottesville—words their ancestors had sung since they arrived in slave ships.

Sea Sunday is celebrated by churches all over the world. Many churches will celebrate it on the 9th of July but many more will celebrate it at different times during the year. Sea Sunday is the one day of the year when churches honour and pray for seafarers. It is a day of celebration and praise but also a day to reflect and be grateful for the work seafarers do.

What are the prospects for theology in peacebuilding? A couple of years ago this question became the springboard for my research on a textual process that was carried out by the World Council of Churches. The process towards an international ecumenical declaration on just peace resulted in An Ecumenical Call to Just Peace and the study document Just Peace Companion being published in 2011. Eventually, it formed part of the groundwork of the current Pilgrimage of Justice and Peace. My research on this process drew my attention to a couple of themes that inspire theological conversation around the very idea of a pilgrimage: the way, the movement, the process, and the fellow traveller.

Summertime in the glorious outdoors… Are we ready to rest, confident we have been caring for the garden? A summer reading recommendation of faith-based analyses and hopeful witness.

Now, perhaps more than at any time in the history of the AIDS epidemic, the world needs strong prophetic voices from Christians as well as from people of other faiths. HIV and AIDS have faded from public consciousness. For a variety of reasons, most people don’t think about AIDS much anymore. Perhaps they think the war is already over, that the scientific and medical advances of the last few decades have solved the problem. Perhaps they think that the epidemic only affects other people, people we don’t need to care about. Perhaps it’s just fatigue, with other issues pushing AIDS aside. Whatever the cause, the lack of attention and awareness may lead us to make some serious mistakes with some even more serious consequences.

The days after the Ascension are a time of waiting and expectation, a time like the earliest disciples in Jerusalem in which to reflect on the meaning both of Jesus’ life and its significance for ourselves: indeed a season of both pain and glory. That is certainly the experience these days of our brothers and sisters in those lands where Christianity first began.

Time for reflection after my visit to Egypt. The story has etched itself into my memory. I can’t leave it behind. It comes to me every day like a constant reminder of the fragility of life, of our mortality, of the courage and faith of our fellow humans that carries us in our darkest and most despondent hours.

Last year in September 2016 the Grand Imam from Al-Azhar University in Cairo visited the WCC in Geneva and the Bossey Ecumenical Institute. This time it has been the turn of the WCC to visit the Al-Azhar University with the Grand Imam and the Muslim Council of Elders.