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"Changing international and political context" : From the prophet Isaiah to the pastor Bonhoeffer, from Esther in ancient Israel to the Mothers of Plaza de Mayo in Argentina of our day, prophets are real and inspiring. They are raised up in honour at regular intervals in the Bible. God's promise of a new heaven and a new earth owes something to their labors. Yet most believers—no matter how committed to God's justice—would not call themselves prophets or think of themselves as prophetic people.

"Changing social and economic context" : Poverty threatens life and human dignity. It is not a destiny, but the very result of the methods and structures of wealth creation and distribution of wealth in individual societies and worldwide. Inequality increases not by accident, but by the way economic and political processes are structured and function. Poverty undermines the very basis of life of billions of children, women and men who are denied not only the benefits of growing wealth, but even of access to basic necessities of life.

"When Christian solidarity is broken" : This pastoral and educational response to sexual harassment was prepared for use within the WCC community, including its staff and participants at ecumenical gatherings.

"Final report of the Special Commission on Orthodox participation in the WCC" : The 60-member Special Commission was created by the WCC's eighth assembly in 1998 in response to mainly Orthodox concerns about participation in the Council. Composed of an equal number of representatives from Orthodox churches and from the other churches belonging to the WCC, the Commission submitted its final report to the central committee in September 2002.

As part of the WCC's work on the Decade , this theological consultation, organized by WCC Faith and Order in Kigali, Rwanda (4-9 December 2004), was an attempt to discern what human dignity, rights of peoples and the integrity of creation mean for churches and the ecumenical movement as they attempt to counter the reality of massive abuse and destruction of life and its legitimization in the world today. It was also an attempt to do theology informed by the perspectives and experiences of the victims of violence.