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Applications are open for a Young Adults Training for Religious Amity program (YATRA) to be held in October.

The study paper has been produced by the commission’s Working Group on Transforming Discipleship, which has been engaged since 2019 in a study process on the document “Arusha call to discipleship" in affirmation of the key place that discipleship holds across all levels of ecumenical work or denominational church work.

The paper "Converting Discipleship: Dissidence and Metanoia” aspires to move churches towards a transformation effected through discipleship. Addressing churches and communities locally, the document aims to inspire them to re-examine and finally re-shape their missional commitment.

In the reign of Jehoiakim, King of Judah, in 597 BCE, Babylonians attacked and carried the king and the elite into exile, alongside the articles or sacred utensils from the temple. An utterly humiliating experience like this could hardly be interpreted as being the will of God.

Tribulation” is certainly an appropriate description for the previously unimaginable scale of the COVID-19 pandemic. It has affected almost everyone around the world, whether through the direct impacts on our health or the health of our loved ones, the sudden restrictions on all our movements, or the fear of the virus arriving in our lives.

Facing the Red Sea: Overcoming Fear by Using Your Gifts, Bible study in times of Covid-19 by Joy Eva Bohol

Following Jesus requires consistency between the proclamation of our faith, liturgy and prayer, and the practice of justice that we develop, since the peace of God is a fruit of that justice. This gospel passage allows us to ask ourselves whether we are followers of Jesus.

Justice is a topic widely discussed in different disciplines, and it nearly always includes an adjective that accompanies or complements it and helps us make sense of the type of justice under discussion. Some examples include retributive justice, punitive justice, restorative justice, transitional justice, etc. But beyond this theoretical discussion, what does it mean to act in a just way in daily life? In our path as Christian women and men, what does it mean to be just?

We live in the time-space of uncreated grace, a gentle urgency that encourages us to live our contingency in view of eternity.

Now Jacob looked up and saw Esau coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two maids. 2 He put the maids with their children in front, then Leah with her children, and Rachel and Joseph last of all. 3 He himself went on ahead of them, bowing himself to the ground seven times, until he came near his brother.

On 23 August 2018, a great ecumenical event took place in Amsterdam, the city where the World Council of Churches was founded 70 years ago. Many international ecumenical guests came to celebrate the birthday of that “privileged instrument” of the ecumenical movement. A symposium was held in the university, a great service was celebrated in the Nieuwe Kerk in the city center, and guests were welcomed by the mayor of Amsterdam and local church representatives. And many Amsterdamers came to join the festivities. Everything was livestreamed and broadcast.

The Pilgrimage of Justice and Peace is dedicated to the accompaniment of persons as they move along their journey, regardless of what their current circumstance might be. At times persons may be so overwhelmed by their past and present that they are incapable to grasp the help which is at hand. Pilgrims often need a patient, listening ear before they can draw the strength to carry on with their physical and spiritual pilgrimages.

Global Day of Prayer to End Famine - 10 June 2018 - Famine & Displacement

There are all sorts of pilgrimages for which one plans and prepares, looks forward to and anticipates with excitement. This story in Luke 24:13-35 is nothing like that. This is a story about a walk that comes from grief and trauma, from profound disappointment and sorrow. It is a story that starts with the slow steps of the depressed and cast down. But it ends with the excited running of the redeemed, and the joy of finding life transformed.

The story of the prophet Jonah tells us about a tortuous road of a call to conversion and about God’s infinite mercy both towards the reluctant prophet and towards “the great city in which there are more than a hundred twenty thousand persons … and a large number of animals” (Jonah 4:11).

The several climatic events in the Book of Jonah present all environmental concerns: the sea calming down (1:15), making a plant grow (4:6), and the sending of a worm (4:7), and all play a particular role in God’s plan. They are used in the text as divine emissaries, human begin is the only one to oppose God’s will in these dramatic scenes. The ecological problem and the attributes associated with the creatures remain a fundamental issue from Jonah to our current daily reality. The worm, a lowly creature, is elevated as well as the ephemeral plant. Accordingly, Jonah has to learn that the plant is appointed by God. The ecological reading on the Book of Jonah invites us to the Pilgrimage of Justice and Peace in relation to the ecological justice.

The story of Jonah is about the compassionate God whose mercy has no geographical, cultural, political, and economic frontier. The dialogue between God and Jonah (Jonah 4:1-11), which is considered the climax of the Book of Jonah, is an invitation to overcome intolerance and to cultivate compassion. The dialogue consists of two main parts: the anger of Jonah (v. 1-5) and the compassion of God (v. 6-11). In the dialogue, Jonah becomes angry, but God responds to him with two questions: “Is it good for you to be angry?” (v. 4) and “Is it good for you to be angry about the plant?” (v. 9) which indicate the limitless and universal mercy of God. In this way, the story of Jonah invites us to the pilgrimage of tolerance and compassion.

The journey of the disciples to Emmaus in Luke 24 is not a pilgrimage toward Jerusalem but leaving it disillusionment. It is a journey of finding our hearts burning as the disciples of Emmaus’s hearts were burning at the moment of sharing a meal. The text invites us to find our own Emmaus where our heart to be kindled. Each of us meets unknown pilgrims who hide an unknown Jesus, but especially meets and encounters him- or herself, discovers that that he or she has a heart that hopes, eyes to see and ears to listen, and finds him- or herself in full solidarity with every human being. The story speaks about three places in which we meet the Risen Christ: scripture, eucharist, and community. It is a pilgrimage of hope and of expectation by listening to the Word, breaking the bread, and hearing the voice of the other because everyone is created in God’s image.

In the letter to the Ephesians, Paul addresses the particular faith journey that the early Christians found themselves walking. Their pilgrimage is a journey of discovering the unity between Jews and the Gentiles, in which the Gentiles are welcomed into the covenant of promise. It invites us to wonder where God might be doing the work of reconciliation and building bridges today. God’s purpose is to lead all of us into unity with one another and to welcome those who were once strangers into the household. The reconciling love of God reaches beyond any borders.

Jesus sends out his disciples to the world of injustice and violence. The disciples, who are on a pilgrimage, are not saints but ordinary people, and they are not sent with empty hands but with power to force out evil spirits (Matt. 10:1). As Jesus warns the disciples,“I am sending you like lambs into a pack of wolves” (Matt. 10:16). The Pilgrimage of Justice and Peace is not an easy walk. It is a courageous and costly participation in God’s pilgrimage of justice and peace. Today, refugees bring justice and peace because God wants to meet us in them. In this way, the Pilgrimage of Justice and Peace could be a channel of blessing because pilgrims themselves are the recipients.

The prophet Micah asks a crucial question in the midst of injustice and violence in 8th-century B.C.E. Judean society: “What does God expect of you?” This is also a question that we must ask ourselves today as we are invited to join in the Pilgrimage of Justice and Peace. The answer is clear: do justice, love kindness, and walk humbly with your God (Micah 6:8). The first two commands stand at the centre of Israel’s faith-talk, concerning the love of neighbour (Lev. 19:18) and the love of God (Deut. 6:5). The third command is to walk humbly, which could be misleading. To walk humbly is the opposite of walking proudly or self-righteously, and actually invites us to the faith journey of self-giving, self-sacrifice, and self-emptying. So the question, “What does God expect of you?” leads us to the restoration of God’s image in us and is an invitation to become agents of transformation in the world.