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It has often been questioned whether it is possible for Christians of different traditions to jointly commemorate historical events that have marked and traumatized the collective memory of Christianity over the centuries. The Reformation is certainly one of those events that not only changed the course of world Christianity in a dramatic way but that also ceaselessly redefines the basic concepts of Christian theology and life in ways that affect even those who do not embrace its positions.

Never has humanity lived in a more connected, yet disconnected time! Connected by the endless notifications on our smartphones – alerting us to all the latest news and tidings in our social media, yet not connected deeply enough to respond substantially to people's suffering. Among the many tragedies are the human-made famines in South Sudan, Somalia, North-Eastern Nigeria and in Yemen.

We live next door to each other. Have the same landlord. Shop in the same stores. Greet one another when we meet. We read the same Bible and pray to the same God, but have never shared divine service together. Not until now, that is.

On 31 October 2016, Lutherans and Catholics co-hosted for the first time in history a joint commemoration of the 500th anniversary of the Reformation. The events took place in Lund, Sweden, under the slogan “From Conflict to Communion”. Many Orthodox representatives attended the event. What did it mean for them? I cannot respond to this question on behalf of all the Orthodox present, but I will try to explain how I perceived it through my eyes.

I grew up in a society where faith is above everything. My country (Pakistan) had even based its campaign for independence on religious ideology, and religion has great impact on the social, cultural, political and economic values. From my childhood I have had Christian friends from different Churches and many friends from other religions. On this journey I experienced ecumenism and learned from different perspectives.

I was standing in the control booth at the back of the auditorium when the moderator of the WCC Central Committee declared the 9th Assembly open, in Porto Alegre, Brazil, on 14 February 2006. My friend Jean-Nicolas Bazin and I were surrounded by light and sound technicians and we had our eyes on the script of the opening plenary, making sure everything was flowing smoothly and according to plan.

It has taken me a while to get enthusiastic about Interfaith Harmony Week each February, but I have gradually ‘warmed’ to the idea, and one thing that I like is that it falls shortly after the Week of Prayer for Christian Unity (at least in the northern hemisphere). The implicit connection this draws between the need for unity and harmony between Christians, and as a starting point for harmony between religions feels a helpful link.

It has been ten days since the Pilgrimage2Paris set off on their mammoth journey. I remember the excitement as the pilgrims arrived last Friday at St Martins in the Field in London. I was eager to meet each pilgrim and find out who these people were who were willing to give up their time over a fortnight to walk from London to the climate talks in Paris. They have come from all walks of life and from all corners of the country, each sharing a strong commitment to put their faith into action and tackle climate change.

Recently I returned to my alma mater, Yale University Divinity School (YDS). In the taxi from the train station to the school, the driver expressed his interest in my ministry. He wanted to know if I was Presbyterian or not. When I told him I was Baptist and that I felt called to work with all Christians, he expressed his interest in giving me a gift. I was curious. I then realized that he wanted to give me some Biblical wisdom and encouragement. The gift was the following and how apropos given the new work of PAWEEN at this time!

Christians have a long tradition of dominating other peoples and other faith traditions and even some variant Christian groups. From the early church times, Christians have taken seriously the mandate to go to the ends of the earth to convert peoples to Christianity. Christian European immigrants came to North America and were complicit in genocide against the indigenous peoples. Mass killing, displacement, and domination of native peoples are a horrific part of American history from which there remains irreversible damage to the Native American people and their culture.

This summer has undoubtedly been one of the most inspiring and eye-opening experiences of my entire life. On the 4th of July, 2015, a small group of youth from across the United Church of Canada gathered in Vancouver, on the Pacific coast of our nation. Along with our two adult coordinators, we would embark on a pilgrimage across Canada to reach Corner Brook, Newfoundland, on the Atlantic Coast, where we were to participate in the triennial general meeting of commissioners and delegates from across our Church: General Council.

The word pilgrimage is a linguistic double-edged sword. On the one hand, it connotes a kind of movement towards a higher, even spiritual or religious, end that one has in mind. When thought of in this positive sense, I think of the pilgrimages of the desert fathers who migrated into the sun and sand longing to be alone with God and who were eager to shed off the weight of this world so that they could experience His world more intimately. However, in our post-colonial context, the word pilgrimage equally stirs up mixed emotions, most of which might be negative, particularly amongst Indigenous peoples across the globe.

After century upon century of periodic warfare, the continent of Europe has, for the last 60 years or so, enjoyed a period of unprecedented peace. The most one can say for European peace is that since second world war no western European power has gone to war against another western European power. But are we on the real and deeply true way to reach, keep and develop justice and peace?

To be part of the WCC Commission on Faith and Order is a privilege and at the same time a big challenge. Its aim has been that Christians may make theology together through dialogue and communion in search for the visible unity of the Church.

Egypt, that ancient and mysterious land where the pyramids of Giza grace the hot desert landscape and the Pharaohs once reigned. A land overflowing with beauty and a historical richness unparalleled in all the globe. Today, it is a place whose regal image has been tarnished by the devastating consequences of revolution, economic decline, and fanatical religious zeal.

Christians in Argentina, Brazil, Australia and many other places in the southern hemisphere have been engaged in responding to the joint call by the World Council of Churches and the Roman Catholic Church to pray for Christian unity this week.
Lately I have been witnessing, mainly through social media, how groups from this part of the world are gathering to celebrate the Week of Prayer for Christian Unity (WPCU). But I also see how production and use of these liturgical resources and prayers bring to light the importance of these most basic elements in our common search for Christian unity.