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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.

From the Old Jerusalem to the New: Lamentations to Blessings, Bible study in times of COVID-19 by Annika Mathews

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.

Reflection on Famine & Hunger for the Global Day of Prayer in End Famine 2018

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.

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 Pilgrimage of Justice and Peace reaches out to persons who are mired in the wilderness of injustice and who lack peace, as in the story of Hagar’s journey in Genesis. The story is reflected in the story of the Caribbean. Levels of inequality between women and men still exist in Jamaica and the wider Caribbean. The story of Hagar unfolds God’s plans through selected agents. As the Caribbean seeks to journey toward peace and justice in the matter of social justice, human rights, and human reproductive rights, responsibilities and practices, the Pilgrimage of Justice and Peace can effectively play a supportive role.

Abram’s journey in Genesis 12 as a response to God’s guidance becomes a pilgrimage of blessings. The unnamed destination of his pilgrimage is encountering people and their land. Abram will become a a kind of “platform” of blessings among other peoples and nations, rather than an exemplar of the exercise of power and control over those peoples and their land. As God commissioned Abram to go forth as a source of blessings, God calls us to go in the pilgrimage of blessings.

Response from EWN on the Encyclical “Laudato si” prepared by the EWN - International Reference Group – 2015

Study document adopted by the Commission on World Mission and Evangelism (CWME), 2000. Published in: IRMJan/April 1999, pp.109-127.

This paper offers reflections on mission as ministry of reconciliation from an ecumenical point of view and is shared by the Commission on World Mission and Evangelism (CWME) of the World Council of Churches as a document for reflection and study in preparation for the world mission conference in Athens in May 2005.

Report and communiqué of the Urban Rural Mission Conference in Accra, Ghana, 1-7 May 2004

The present document has been prepared by a multicultural and interdenominational group of missiologists, medical doctors and health professionals. It builds upon the tradition of the WCC's Christian Medical Commission (CMC) and its most fruitful contribution to an understanding of the healing ministry of the church. This document does not repeat what remains well formulated in earlier texts of the World Council of Churches, such as the document "Healing and Wholeness. The churches' Role in Health", adopted in 1990 by the Central Committee.

This paper offers reflections on mission as reconciliation from an ecumenical point of view and is shared as part of the preparatory process for the 2005 Conference on World Mission and Evangelism (CWME). It is the result of a consultation attended by ten missiologists coming from five continents, rooted in their own contextual spiritualities and coming from various church traditions such as Orthodox, Protestant, Pentecostal and Roman Catholic. They worked hard to reach and express some common convictions. The statement was received as a study document by the CWME Conference Planning Committee (CPC) during its meeting near Athens in March 2004. The CPC decided to share it widely, in order to receive reactions, comments, critiques, suggestions for modification and improvement. The paper will then be presented, possibly in a revised version, to the WCC Commission on World Mission and Evangelism meeting later in autumn this year.

This text (Faith and Order Paper No. 182) explores the complex but often creative field of hermeneutics - the interpretation of texts, symbols, and rites - and its role in the search for visible church unity. It invites us to reflect on how we approach and evaluate one another's language and symbols, as a contribution to mutual understanding among Christians and churches.

The study guide My Neighbour's Faith and Mine: Theological discoveries through interfaith dialogue, was published by the WCC in 1986. Since then it has been translated into numerous languages and used widely.

The study guide My Neighbour's Faith and Mine: Theological discoveries through interfaith dialogue, was published by the WCC in 1986. Since then it has been translated into numerous languages and used widely.