Resources for

The search for unity: throughout the year

The traditional period in the northern hemisphere for the Week of Prayer for Christian Unity is 18-25 January. Those dates were proposed in 1908 by Paul Wattson to cover the days between the feasts of St Peter and St Paul, and therefore have a symbolic significance. In the southern hemisphere where January is a vacation time churches often find other days to celebrate the week of prayer, for example around Pentecost (which was suggested by the Faith and Order movement in 1926), which is also a symbolic date for the unity of the church. Mindful of this flexibility concerning the date, we encourage you to understand the material presented here as an invitation to find opportunities throughout the whole year to express the degree of communion which the churches have already received, and to pray together for that full unity which is Christ’s will.

This material is offered with the understanding that, whenever possible, it will be adapted for use at the local level. In doing this, account must be taken of local liturgical and devotional practice, and of the whole social and cultural context. Such adaptation should normally take place ecumenically. In some places ecumenical structures are already set up for adapting the material. In other places, we hope that the need to adapt it will be a stimulus to creating such structures.

Using the Week of Prayer material

• For churches and Christian communities which observe the week of prayer together through a single common service, an order for an ecumenical worship service is provided.
• Churches and Christian communities may also incorporate material from the week of prayer into their own services. Prayers from the ecumenical worship service, the ‘eight days’, and the selection of additional prayers can be used as appropriate in their own setting.
• Communities which observe the week of prayer in their worship for each day during the week may draw material for these services from the eight days.
• Those wishing to do bible studies on the week of prayer theme can use as a basis the biblical texts and reflections given in the eight days. Each day the discussions can lead to a closing period of intercessory prayer.
• Those who wish to pray privately may find the material helpful for focusing their prayer intentions. They can be mindful that they are in communion with others praying all around the world for the greater visible unity of Christ’s church.

But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. ²They found the stone rolled away from the tomb, ³but when they went in, they did not find the body. ⁴While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. ⁵The women were terrified and bowed their faces to the ground, but the men said to them, ‘Why do you look for the living among the dead? He is not here, but has risen. ⁶Remember how he told you, while he was still in Galilee, ⁷that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.’ ⁸Then they remembered his words, ⁹and returning from the tomb, they told all this to the eleven and to all the rest. ¹⁰Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. ¹¹But these words seemed to them an idle tale, and they did not believe them. ¹²But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.

¹³Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, ¹⁴and talking with each other about all these things that had happened. ¹⁵While they were talking and discussing, Jesus himself came near and went with them, ¹⁶but their eyes were kept from recognizing him. ¹⁷And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. ¹⁸Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ ¹⁹He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, ²⁰and how our chief priests and leaders handed him over to be condemned to death and crucified him. ²¹But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. ²²Moreover, some women of our group astounded us. They were at the tomb early this morning, ²³and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. ²⁴Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ ²⁵Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! ²⁶Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ ²⁷Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

²⁸As they came near the village to which they were going, he walked ahead as if he were going on. ²⁹But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. ³⁰When he was at the table with them, he took bread, blessed and broke it, and gave it to them. ³¹Then their eyes were opened, and they recognized him; and he vanished from their sight. ³²They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ ³³That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. ³⁴They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ ³⁵Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

³⁶While they were talking about this, Jesus himself stood among them and said to them, ‘Peace be with you.’ ³⁷They were startled and terrified, and thought that they were seeing a ghost. ³⁸He said to them, ‘Why are you frightened, and why do doubts arise in your hearts? ³⁹Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.’ ⁴⁰And when he had said this, he showed them his hands and his feet. ⁴¹While in their joy they were disbelieving and still wondering, he said to them, ‘Have you anything here to eat?’ ⁴²They gave him a piece of broiled fish, ⁴³and he took it and ate in their presence.

⁴⁴Then he said to them, ‘These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.’ ⁴⁵Then he opened their minds to understand the scriptures, ⁴⁶and he said to them, ‘Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, ⁴⁷and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. ⁴⁸You are witnesses of these things. ⁴⁹And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.’

⁵⁰Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. ⁵¹While he was blessing them, he withdrew from them and was carried up into heaven. ⁵²And they worshipped him, and returned to Jerusalem with great joy; ⁵³and they were continually in the temple blessing God.

(NRSV)

During the past century reconciliation between Christians has taken on very different forms. Spiritual ecumenism has shown how important prayer is for Christian unity. Great energy has been put into theological research which has led to a large number of doctrinal accords. Practical cooperation between churches in the social field has given birth to fruitful initiatives. Alongside these major accomplishments, the question of mission has had a particular place. It is even generally held that the 1910 World Mission Conference in Edinburgh marked the beginnings of the modern ecumenical movement.

Not everyone naturally makes the link between missionary endeavour and the desire for Christian Unity. Yet surely the missionary commitment of the church must go hand in had with its ecumenical commitment? Because of our baptism we are already one body and we are called to live in communion. God has made us brothers and sisters in Christ. Is not this the fundamental witness that we are called to?

Historically the fact that the question of Christian unity was often first raised by missionaries was for practical reasons. This was often simply so as to avoid unnecessary competition in the face of enormous human and material need. The territory to be evangelized was shared out and occasionally attempts were made to go further than having activities running in parallel to one another and to favour some common projects. Missionaries from different churches might for example combine their resources to undertake a new translation of the Bible and this cooperation in the service of the Word of God led to reflections on the divisions between Christians.

Without denying the rivalries that existed between missionaries sent by different churches, it should also be recognized that those who were first in the mission field were also the first to recognize the tragedy of Christian division. Europe had got used to divisions between churches but the scandal of disunity seemed dreadful to missionaries who were announcing the gospel to people who had known nothing of Christ until then. Of course the different church divisions which have marked Christian history did have theological reasons, but they were also marked by the context (historical, political, intellectual …) which gave birth to them. Could it be justified to export these divisions to peoples who were discovering Christ?

In the midst their fresh beginnings the new local churches could hardly fail to notice the gap between the message of love which they wanted to live out and the actual separation between Christ's disciples. How can you make others understand the reconciliation offered in Jesus Christ if the baptised themselves ignore or fight one another? How could Christian groups who lived in mutual hostility preach one Lord, one faith and one baptism in a credible way?

There was, then, no lack of ecumenical questions for the participants at the Edinburgh Conference of 1910.

The official delegates of Protestant mission societies from the different branches of Protestantism and Anglicanism, joined by an Orthodox guest, met during the summer of 1910 in the Scottish capital. The Conference which was not a decision-making gathering had no other aim than to help missionaries to forge a common spirit and coordinate their work.

Only those missionary societies working to announce the gospel in new places where Christ had not yet been made known were present. Thus those societies working in Latin America or the Middle East where the Roman Catholic Church and Orthodox Churches had already been for a long time, were not invited.

In 1910 the Scottish ecclesial landscape was beginning to diversify and the Roman Catholic and Episcopal Churches once more enjoyed a more important role. Edinburgh was chosen as the place for the meeting because of its intellectual and cultural vitality. The fame of its theologians and church leaders also encouraged this choice. Scottish Protestant churches were also particularly active in mission and had a reputation for paying attention to local cultures.

To honour this important stage in the history of the ecumenical movement it was natural for the promoters of the Week of Prayer for Christian Unity – The Faith and Order Commission and the Pontifical Council for Promoting Christian Unity - to invite the Scottish churches to prepare the 2010 Week of Prayer at the same time as they were actively involved in preparing to celebrate the anniversary of the 1910 Conference on the theme “Witnessing to Christ today”. In response these churches suggested as the theme “You are witnesses of these things”. (Luke 24:48)

In the ecumenical movement we have often meditated on Jesus' final discourse before his death. In this final testament the importance of the unity of Christ's disciples is emphasized: “That all may be one ... so that the world may believe.” (John 17:21)

This year the churches of Scotland have made the original choice of inviting us to listen to Christ's final discourse before his ascension, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.” (Luke 24:46-48). It is on these final words of Christ that we shall reflect each day.

During the 2010 Week of Prayer for Christian Unity we are invited to follow the whole of chapter 24 of Luke's gospel. Whether it be the terrified women at the tomb, the two discouraged disciples on the road to Emmaus or the eleven disciples overtaken by doubt and fear, all who together encounter the Risen Christ are sent on mission: “You are witness of these things”. This mission of the Church is given by Christ and cannot be appropriated by anyone. It is the community of those who have been reconciled with God and in God, and who can witness to the truth of the power of salvation in Jesus Christ.

We sense that Mary Magdalene, Peter or the two Emmaus disciples will not witness in the same way. Yet it will be the victory of Jesus over death that all will place at the heart of their witness. The personal encounter with the risen One has radically changed their lives and in its uniqueness for each one of them one thing becomes imperative: “You are witnesses of these things.” Their story will accentuate different things, sometimes dissent may arise between them about what faithfulness to Christ requires, and yet all will work to announce the Good News.

During the 2010 Week of Prayer for Christian Unity we will reflect each day on chapter 24 of Luke's gospel stopping at the questions which it asks: Jesus' questions to his disciples; the questions the apostles ask of Christ.

Each of these questions allows us to highlight a particular way of witnessing to the Risen One. Each of them invites us to think about our situation of church division and about how, concretely, we can remedy that. We are already witnesses and we need to become better witnesses. How?

by praising the One who gives us the gift of life and resurrection (Day 1)
by knowing how to share the story of our faith with others (Day 2)
by recognizing that God is at work in our lives (Day 3)
by giving thanks for the faith we have received (Day 4)
by confessing Christ's victory over all suffering (Day 5)
by seeking to always be more faithful to the Word of God (Day 6)
by growing in faith, hope and love (Day 7)
by offering hospitality and knowing how to receive it when it is offered to us (Day 8)

Would our witness not be more faithful to the gospel of Christ in each of these eight aspects if we witnessed together?

The one hundredth anniversary of the Mission Conference which took place in the City a century earlier will be marked in June 2010 (www.edinburgh2010.org). The organisers want this meeting to be a time of thanksgiving for the progress in mission God has made possible. They have also given an important place to prayer, to offering to Christ the witness which churches will have to bear together during the 21st century.

This meeting should also allow those working in the mission field for a long time and representatives from more recent currents to share their perspectives. Members of different church traditions will also be able to discuss their mission practice.

The world has changed a lot since 1910 and once more mission must be thought about anew. Secularisation and de-Christianization, new means of communication, interconfessional relations, interreligious dialogue ... there are many issues to discuss. While everyone may agree on the need for Christ's disciples to witness to him, it is still difficult to arrive at a common understanding of what mission needs to be today. Within individual churches there is no lack of discussion. Would this discussion not benefit from being held by all of the churches together?

1910 ... 2010: Christians have at heart a similar sense of urgency: for our humanity wounded by division the gospel is not a luxury; the gospel cannot be proclaimed by discordant voices.

In Christ, those filled with hatred can find the path of reconciliation. In Christ those whom everything divides can find the joy of living as brothers and sisters ... You are witnesses of these things.

The initial work leading to the publication of this booklet was done by a Scottish ecumenical group brought together by Action of Churches Together in Scotland (ACTS) at the invitation of the Catholic Bishops’ conference. We particularly want to thank all of those who contributed:

Mr Andrew Barr (Episcopal Church of Scotland)
Major Alan Dixon (Salvation Army)
Rev. Carol Ford (Church of Scotland)
Rev. Willie McFadden (Roman Catholic Church)
Rev. Lindsay Sanderson (ACTS, United Reformed Church)

The texts proposed here were finalized during the meeting of the international preparatory group nominated by the Faith and Order Commission of the World Council of Churches and the Pontifical Council for the Promotion of Christian Unity. The group met at Scotus College in Glasgow, Scotland’s national Roman Catholic seminary. We are particularly grateful to the seminary’s Rector the very Rev. William McFadden, to the seminarians and the whole staff for their warm welcome, their availability and the prayerful way in which they accompanied our work. Finally a special word of thanks to the Rev. Lindsay Sanderson (ACTS Assistant General Secretary) for having revised the texts together with the Rev. McFadden, for the times of common prayer and the exchanges organized with representatives of the various Christian churches of Scotland, as well as the overall preparation of the meeting.

“You are witnesses of these things.” (Luke 24:48)

The theme for the 2010 week of prayer for Christian Unity is “You are witnesses of these things.”. It comes from chapter 24 of Luke’s gospel which is the central focus of this service. This is also the theme which Scottish Christians have chosen to celebrate the centenary of the Edinburgh Mission Conference.

In 1910 members of the meeting in Edinburgh heard prophetic witness as to how divisions between Christians not only weaken missionary effectiveness, but also the Church and body of Christ and its mission.

In 2010 the Christians of Scotland invite ecumenical gatherings to read aloud the whole of this chapter of Luke. Thus preaching, thanksgiving, intercession and the celebration of being sent out in the name of the gospel can all be fully developed. This will lead to an appreciation of the resurrection of Christ as the source of ecclesial communion, of being sent out in mission, of the intrinsic link between mission and unity and, therefore, of the continual need to renew our commitment to Christian unity.

It was precisely this reciprocal demand for evangelism and for ecumenism that the pioneers of the ecumenical movement of the 20^th century emphasized with such faith, strength and clarity.

The order of service is deliberately very simple. This choice was made in order to help with adapting it to local situations and to allow Christians from all traditions to come together without difficulty to pray while respecting their diversity. It is quite possible to expand a part of the service. The simplicity of the structure – (I) gathering, (II) celebration of the Word of God, (III) intercessions, (IV) sending – means that congregations which prefer freer forms of worship and spontaneous prayer should also be able to use the material.

Opening hymn. During the singing of this hymn, the Bible or the book of the gospels is brought forwards and placed either on the lectern, table or altar depending on local custom.

In the words of welcome the person presiding welcomes all communities and leaders who are attending.

The assembly is then invited to give thanks to God for the resurrection of his son Jesus Christ and to ask for the gift of the Holy Spirit to renew Christian mission and unity in the spirit of the Edinburgh call of 1910 (see also the general introduction and the passage above).

The opening prayer can also be chosen from the anthology in the appendix.

The Gospel hymn of praise. There are a variety to choose from: hymns to the risen Christ, a gloria, an alleluia in a more developed form, a chant or responsive paschal Psalm or one which evokes the sending out of the witnesses of the resurrection.

Reading Luke 24 in full is recommended for the proclamation of the gospel.

This can be done by one reader or by several: the narrator, the voice of Christ, the angels, the Emmaus disciples and the Jerusalem disciples.

At verse 34 a dialogue with the congregation is possible:

Reader: It’s true the Lord is risen and he appeared to Simon.

Congregation: It’s true! Christ is risen, Christ is risen indeed, Alleluia!

- Another possibility is to sing a verse of praise between the reading of the three sections of the chapter: The Easter message at the tomb (v.1-12); appearing to the disciples on the way to Emmaus (v.13-35); appearing to the eleven (v.36-53). Other expressions of praise are also possible, such as applauding after each appearance by the risen one as done in the Chaldeen church.

- In particular with children or young people mime or other forms of theatre could be used.

- It might also be possible to use icons, pictures or video …

Before and following the sermon the time given to singing, music and silence needs to be defined.

These are inspired by the material prepared for the each day of the week of prayer. They invoke the name of the Lord and celebrate God in his generosity and hospitality towards us manifested in Jesus Christ. They are at once prayers of supplication and a request for God’s consecration of witnesses to the Gospel, united by one faith and one baptism, and by the common witness of the church which is undivided in its hope.

A prayer by a Scottish Christian is proposed as a prayer of commitment. It expresses our desire to ask for God’s blessing for the present and future, both of the ecumenical movement and of evangelism. In the year 2010 as we approach a new “Edinburgh commitment”, may our gatherings for prayer hear the more than ever contemporary call to evangelize in unity: “ May we be one, that the world may believe”, and may our response to Christ’s call to bear united witness to his resurrection be strengthened.

This service outline could also be used for a joint service to mark Easter in 2010 or in those coming years when Christians celebrate Easter on the same date. (4 April 2010, 24 April 2011, 20 April 2014, 16 April 2017). The material can also be used for worship in local congregations.

Opening hymn

Opening responses

L. “There is one body and one Spirit, just as you were called to the one hope of your calling…”
A. “One Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.”

L. “It is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem…”
A. “We are the witnesses of these things.”

Words of welcome

Opening prayer

O risen Christ,
On the road to Emmaus you were the disciples’ companion.
Be at our side on the journey of faith
on life’s pathways and at every encounter,
engender our compassion so that we may welcome others
and listen to their stories.
Kindle anew the desire to proclaim your Word.
May it illumine us and may our hearts burn to bear witness to it.
May your Holy Spirit teach us the art of explaining scripture
and open our eyes to recognize you.
Grant us the courage to become vulnerable
so that our sisters and brothers may know you through us
and that we may know you through them.
Amen

Sung acclamation of the gospel

Reading of the whole of chapter 24 of the Gospel of Luke

Sermon

Hymn

The peace

L. Jesus said to his disciples, “Peace I leave with you; my peace I give to you.” Do not look upon our sin but on the faith of your church. To fulfil your will, grant this peace to your church and lead it to perfect unity, you who live and reign with the Father and the Holy Spirit for ever and ever.
A. Amen

L. The peace of the Lord be always with you.
A. And also with you.

Or

L. The peace of the Lord be always with you
A. The risen Christ is indeed among us

Or

L. Christ is risen.
A. Christ is risen indeed! Alleluia.

The Nicene-Constantinople creed (without the filioque)

Offering and hymn

Creator and saviour God, we praise you for all our different communities who together want to confess, through word and deed, their faith in the risen Christ, who brings us life.

May we so progress in our ecumenical commitment that we become more united both in our thanksgiving for creation and in our concerted action to uphold life.

Kyrie eleison (or an alternative sung response)

God, you have made yourself known to us in our story, we give you thanks for being with us and for having given us your Son to reveal your love and share your glory.

Guide the steps of all who bear witness to the gospel towards perfect unity, in careful and patient listening to cultures and people’s history.

Kyrie eleison

God, you who never abandon us, we give you thanks for the experience of the two disciples on the road to Emmaus with the risen Christ.

Grant that we may feel Christ’s presence with us on our journey. Warm our hearts and open our understanding, that we may bear witness to your active presence in the power of his resurrection.

Kyrie eleison

God, from whom every perfect gift comes, we give you thanks that from the dawn of time from generation to generation you have never ceased to awaken that cloud of witnesses which transmitted the faith of the apostles. (Saint Ninian, Saint Columbus … - at this point each congregation can mention local evangelists and martyrs).

We pray that we may be faithful to this faith we have been entrusted with, and creative, so as together to open up new paths of the gospel.

Kyrie eleison

God, of compassion, we give you thanks because you have reconciled the world through the cross of your Son.

Increase our faith, that it may give our churches and each of us, with Christ and following his example, the strength always to stand more effectively alongside people in their lives, suffering and death.

Kyrie eleison

God, we put our hope in you and praise you for Jesus’ promise, “See, I am with you always even unto the end of time.”

You see the doubts which beset our hearts on the path to Christian unity. Following the example of the ecumenical pioneers of the Edinburgh conference of 1910, give us courage to denounce together our current fears and clarity to regain trust in 2010 on the path to the fulfilment of your will.

The Lord’s prayer

Prayer of commitment

L. Let us pray.
A. Take us from where we are, to where you want us to be;
make us not merely guardians of a heritage,
but living signs of your coming Kingdom;
fire us with passion for justice and peace between all people;
fill us with that faith, hope and love which embody the Gospel;
and through the power of the Holy Spirit make us one.
That the world may believe, that your name may be enthroned in our nation,
that your church may more effectively be your body,
we commit ourselves to love you, serve you,
and follow you as pilgrims not strangers.

(ACTS commitment. Taken from the Inaugural Service
of Action of Churches Together in Scotland)

Blessing

L. The Grace of our Lord Jesus Christ,
the love of God
and the communion of the Holy Spirit
be with you always.
A. And also with you.

or

L. The Lord who conquered darkness with light,
give peace to you.
The Lord who conquered death with life,
give peace to you.
The Lord who conquered loneliness with love,
give peace to you.

Or another blessing.

Sending forth

L. Today the risen Christ says to us, “As the Father sent me, so I send you”.
A. Amen.

L. We have been told the Good News of the resurrection of Jesus, “We are the witnesses of these things”. Go then in the peace of Christ. Alleluia!
A. Thanks be to God. Amen, Alleluia!

Final hymn

Commentary

Our journey of Christian unity is firmly rooted in our common belief that in the resurrection of Jesus Christ, we celebrate not only the life God has given us but the offer of new life through Jesus’ conquering death once and for all. As we meet together during this Week of Prayer for Christian Unity, we witness to our shared faith by our concern for the life of all. Life is God’s gift to us, and the more we support and celebrate life, the more we give witness to the one whose generous love brought us to life initially.

The reading from the book of Genesis reminds us of the creative power and energy of God. It is this power and energy that St Paul encounters in experiencing Jesus’ resurrection.

He challenges the people of Corinth to put their total trust in the Risen Lord and his offer of new life.

The psalm continues this theme as it proclaims the glory of God’s creation.

Our gospel passage challenges us to look for new life in the face of a culture of death that our world frequently presents to us. It encourages us to trust in Jesus’ power, and so to experience life and healing.

Today, we thank God for all that shows God’s love for us: for all of creation; for brothers and sisters in all parts of the world; for communion in love, for forgiveness and healing and for life eternal.

Prayer

God our creator, we praise you for all who give witness to their faith by their words and actions. In living life to the full we encounter your loving presence in the many experiences you offer us. May our common witness of celebrating life unite us in blessing you, the author of all life.

Commentary

As you journeyed with the two who travelled the Emmaus Road
travel with us on our journey of faith.
In our encounters on the way
give us compassion to listen to the other’s story,
patience to explain what may seem obvious to ourselves,
and courage to make ourselves vulnerable,
so that others may encounter you through us
and we may rediscover you through them.
Amen.

(Lindsey Sanderson )

 

This reflective piece uses symbols and movement to support universal understanding in worship gatherings where there is more than one native language/tongue spoken and/or where there is desire to include those with learning difficulties. It may be experienced as a whole or broken up into sections throughout a service of worship.

The symbols: Large stone, story book with pictures/photographs, globe, creed or other statement of faith, cross/crucifix, Bible, large question mark on card, loaf of bread. The symbols are brought forward at the appropriate section of prayer and placed in a prominent position where all can see – this may be on table/altar placed at front or centre of gathering. Symbols could also be projected on to screen/wall using PowerPoint presentation.

A large stone is carried to the place of display. Music may be played during this.

Voice 1

‘Why do you look for the living among the dead?’

Voice 2

I know what it is to lose someone.
I have been in the place of weeping and despair.
I have felt the weight of the stone that crushes all hope
and blocks me from God.

Voice 1

But it is we, and not God, who place stones.
Little by little the light will come again.
Christ will reveal Himself in the love of a friend,
in the hospitality of a neighbour,
in the kindness of a stranger.

Voice 2

There must be death before there can be resurrection.
I have seen the dead come to life:
(list or personal testimonies are heard)

Both

We are witnesses of these things.

ALL

We pray for all who need the stone rolled away.
We give thanks for all who have experienced resurrection
in this life.
We praise God, for the glory of the risen Christ
who gives us the sure and certain hope of eternal life.

Action 2

A large storybook with pictures or appropriate photographs is/are carried to the place of display. Music may be played during this.

Voice 1

‘What are you discussing with each other while you walk along?’

Voice 2

I enjoy real conversation. I have outgrown small talk.
I am a true storyteller.
I am a listener even when it is painful.
I play a part in my neighbour’s story.

Voice 1

Thank God for the gifts of communication -
for face to face talking, for the telephone,
for radio, television and the world wide web.
Thank God for all that connects us
and enables us to keep in touch.
Thank God for the Holy Spirit.

Voice 2

We are our stories.
I have heard stories that have changed lives.
(list or personal testimonies are heard)

Both

We are witnesses of these things.

ALL

We pray for all who talk of things that don’t matter.
We give thanks for all who have shared experiences
of healing, forgiveness and reconciliation.
We praise God, for the transforming power of His love
and pray that one day Christ’s story and ours are one.

Action 3

A large globe (perhaps one that lights up) is carried to the place of display.
Music may be played during this.

Voice 1

‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’

Voice 2

These days I am aware of natural disasters
that occur on the other side of the world.
Yet I fail to notice when my neighbour suffers loss
and I do not know what they celebrate next door.
I feel like a stranger in my own land.

Voice 1

Sometimes we are called to be still.
If we look and listen, we will find the Christ in the other.
If we look inwards, we will find the Christ in ourselves.
And if we are open to challenge and vulnerability
then the Holy Spirit will show us where God wants us.

Voice 2

God is in every situation. No one is a stranger to God.
I have seen God at work in the large and the small.
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for all who are in tragic circumstances.
We give thanks for international relief agencies,
for emergency services and for individuals who
make personal sacrifices to help their neighbours.
Praise God, for the gift and power of prayer –
for there is always something we can do –
we can pray.

Action 4

A creed or other statement of faith (could be a banner or other visual
representation) is carried to the place of display. Music may be played
during this.

Voice 1

‘What things?’

Voice 2

My faith is precious.
I have clung to it in my times of greatest trial.
I cannot imagine life without it.
I want this faith for my children.

Voice 1

We cannot leave the responsibility to others.
We are called to witness to our faith.
Throughout the ages, men and women
have spread the Word of God
and dark places have become light.

Voice 2

In this place we remember those who
who have inspired our faith today:
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for those who defend the faith of Christ
even when they face ridicule, persecution or death.
We give thanks for those who have influenced us.
And in the silence, we give thanks for the things of faith
that matter most to each of us. (silence)
We praise God for His faithfulness
that endures forever. (Amen)

Action 5

A large cross or crucifix is carried to the place of display. Music may be played during this.

Voice 1

‘Was it not necessary that the Messiah should suffer these things and then enter into his glory?’

Voice 2

I have seen the inhumanity of man to man –
in men, in women and in those little more than children.
I have watched the suffering of someone I love
and been unable to lift them from their cross.
Sometimes I cry, why O God, why?

Voice 1

There are many kinds of suffering.
War, terrorism and human cruelty remind us
that we have the power to make any word incarnate:
for Christ’s sake, we must make sure it is love.
We cannot stop the sufferings of illness or loss
but we can enter the pain and share it, in love.

Voice 2

From the blood stained Cross of Christ,
flowed the harvest of faithfulness, forgiveness and love.
I have known this harvest.
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for all who suffer at the hands of others.
And we pray for those who inflict suffering.
We give thanks for those who embody love in action
and go where even angels fear to tread.
We pray for those who are ill, those who care for them,
and those who are approaching death.
We praise God for his promise
that there is nothing in life or in death
that can ever separate us from the love of God. (Amen)

Action 6

A Bible is carried to the place of display. Music may be played during this.

Voice 1

‘Were not our hearts burning within us while he was talking to us on the road?’

Voice 2

I do not read my Bible as often as I should.
But there are treasured verses and sayings
that live deep within me:
And in unexpected moments, alone or in company,
something real happens - now
and I understand the words as never before -
Is this what is meant by revelation?

Voice 1

God reveals His Word in many ways.
We do not need to strive for revelation –
the Holy Spirit will open our eyes and minds
when the time is right.
And those God raises to be prophets make sense of today
in the light of yesterday and point us towards the future.

Voice 2

Love is at the centre of revelation.
I have felt my heart burn with passion.
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for all whose hearts are cold.
We pray for those who think they have seen it all.
We give thanks for past and present prophets
who have shared what God has revealed to them.
We give thanks for those whose passion for Christ
has brought justice and freedom to the oppressed.
We praise God for all the ordinary people
who are living revelations of His Word. (Amen)

A large question mark on card is carried to the place of display.
Music may be played during this.

Voice 1

‘Why are you frightened, and why do doubts arise in your hearts?’

Voice 2

I envy those who have never doubted.
I would like to have such certainty.
But things happen to me and to other people
that make me question Your power O God.
And every funeral I attend
invites me to travel the Emmaus road once more.

Voice 1

It takes courage and trust to befriend doubt.
You need to be prepared to journey.
Apathy, inaction, complacency and self-centredness
are the opposites of faith - not doubt.
Follow the way of Christ.
Pray, praise God and love Your neighbour as yourself.
For it is in the acting out that we find the answers.

Voice 2

Only by faith can we live the questions.
I have experienced incredible breakthroughs in faith.
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for those who live in perpetual fear.
We pray for those who are crippled by their insecurities.
We give thanks for those whose strength of faith
upholds and encourages others in the face of adversity.
We praise God for the reassurance of Jesus,
that when we reach out and touch our ghosts[1]
we too will discover that Christ is alive. Amen

Action 8

A large loaf of bread is carried to the place of display. Music may be played during this.

Voice 1

‘Have you anything here to eat?’

Voice 2

I have been hungry.
I have been fed.
I cannot live by bread alone.
But I cannot live without it.

Voice 1

We are stewards of God’s world.
We share a common loaf.
There is plenty for everyone.
It is just hospitality that is needed.
For everyone born there is a place at the table.

Voice 2

Hospitality creates a space
where the needs of the other are fed.
I have known life-changing acts of hospitality.
(list or testimonies)

Both

We are witnesses of these things.

ALL

We pray for those living in inhospitable places.
We give thanks for those who give of their time,
their talents, their resources, their very selves
to affirm the Christ in the other.
We praise God for the glory of Christ’s cross
inviting all who come to Jesus
to be united in His feast of life. (Amen)

Blessing

Be the great God between your shoulders
To protect you in your going and your coming
Be the Son of Mary near your heart
And be the perfect Spirit upon you pouring.
Amen.

(Carol Ford)

 

Edinburgh 1910 saw the birth of the modern ecumenical movement, but why did it happen in Edinburgh? Scotland, intellectually and culturally, had a strong tradition of internationalism stretching right back to the Celtic missions. This international perspective was promoted by leading Scots theologians and church leaders. This was coupled with the strong missionary ethos of 19^th century Scottish Protestantism, which in addition to evangelism was concerned with modifying the economic imperial expansion of the British empire. This engagement in mission led to the churches being willing to support a World Mission Conference, rather than leave it to mission agencies. Finally Scotland was experiencing rapid change in both church and society which stimulated a sense of wider vision in the churches.

In 2000, John Pobee (Ghana) visited Scotland and challenged the Christian leaders to mark the centenary of 1910. Over the next few years an ever-widening circle of mission thinkers and activists recognised that 2010 was an occasion for great potential and that collaborative action was required. In 2005 an international gathering was held in Edinburgh from which key themes for mission in the 21^st century emerged. These include foundations for mission; mission in an interfaith context; mission and its relationships to post-modernity and power; forms of missionary engagement; theological education; contemporary Christian communities; mission and unity and mission spirituality.

It was also recognised that a focal point to the centenary was required and this will be held in Edinburgh from 2-6 June 2010. The work of Edinburgh 2010 is co-ordinated through its website www.edinburgh2010.org

From the 1940’s to the present day three particular threads have developed in the ecumenical landscape of Scotland.

Theological Exploration

From the so-called Bishops Report, (an Anglican/Presbyterian report in 1956), through nearly 30 years of Multilateral Conversations (1967-1994) involving six Churches in Scotland, to the Scottish Churches Initiative for Christian Unity (SCIFU -1996-2003) many doctrinal issues were addressed. This has resulted in greater understanding of our different traditions and an increasing discovery that there is much theological agreement between the churches. The fact that this has failed to produce a scheme of union, upon which all could agree, is based not on any antagonism between churches as realising that unity is more than creating some grand plan. It lies in recognising unity as possible within difference.

Practical Co-operation

At national level two bodies emerged in the 1950’s producing great energy and vision.. By the beginning of 1960 this became enfleshed in the opening of Scottish Churches House in Dunblane - a Conference and Retreat Centre which “the Churches held in common and where they could begin to learn to grow together to serve Scotland”. By 1962 the Scottish Churches Council was established with most non-Roman Catholic Churches as members and a number of associated ecumenical groups and organisations. This led to many nationally sponsored activities – e.g. Lent courses, youth work, outreach work in communities, which soon mushroomed with local councils of Churches throughout Scotland co-operating in joint worship and action. In 1986 a UK-wide Lent course was the catalyst for new ‘instruments of unity’ which for the first time included the Roman Catholic Church. So Action for Churches Together in Scotland (ACTS) came into being in 1990.

The Prophetic Voice

This third thread is the one that is the most difficult one for Churches to live with. Yet without it ecumenism would lose its cutting edge. As Churches grew closer together, ecumenism provided its own prophetic action. Christian Aid reflected in its work both the practical expression of compassion for the world’s hungry, but also, the prophetic words of protest for justice in the world. The Iona Community that has always had a strong ecumenical commitment has openly challenged the Churches and the World on their disunity and injustice. There have been prophetic moments as when in 1982 on his visit to Scotland Pope John Paul II said “Let us walk together as pilgrims hand in hand”.

Ecumenism in recent years has widened to an inter-faith context, and to Christian witness in a more secular and multi-cultural society. What its history in Scotland has illustrated is that to meet that challenge we need to hold these three threads in tension. It is not a choice between them. For it is only when they interact with each other that there is created the theology, the co-operation, and the prophetic voice, which lies at the heart of an ecumenical vision.

Tartans are one of Scotland’s treasures. Traditionally each pattern was identified with a particular ‘clan’ or family, but tartans are a living tradition and continue to be designed for many different purposes and organisations. Tartans have a base colour onto which horizontal and vertical stripes are laid. The background text is above, and below we offer a number of horizontal and vertical stripes which share just some of the ways the churches engage between themselves and with wider society.

The Joint Commission on Doctrine of the Church of Scotland and Roman Catholic Church.

This bilateral dialogue has proved to be a rich source of blessing. Its most recent document is entitled "Baptism: Catholic and Reformed" which summarises progress in understanding common baptism, but which also invites further reflection on what this means for the mission of the Church today. The Joint Commission is an example of positive ecumenical theological dialogue, and shows both individuals and institutions are willing to listen seriously to one another. The Joint Commission is currently studying the healing of historical memories and the doctrine of sanctification.

The EMU strand

Following the end of the Scottish Churches Initiative For Union, three denominations made the commitment to explore ways of working, serving and witnessing together. Thus the EMU conversations were born. Representatives of the Scottish Episcopal Church, the Methodist Church and the United Reformed Church meet twice a year to discover ways in which nationally and locally we can do those things together that need not be done separately, and are delighted as people with particular responsibilities explore and identify how cooperation can grow, for example in education and training. EMU is a young, living relationship of great potential.

Developing relations with ethnic minority Christians.

In 2007 churches in Scotland marked the Bicentenary of the Abolition of the Slave Trade Act. This became a catalyst in developing closer relationships between the traditional churches and growing number of ethic minority Christians in Scotland. The Scottish Churches Racial Justice Group now has representatives from African Churches and Asian Christian Fellowships. Minority Ethic Christians are organising themselves into a body to further relationships amongst themselves and with the traditional churches and ACTS.

The Churches and Parliament.

The Scottish Churches Parliamentary Office was born out of the churches' engagement in the process that brought the Scottish Parliament into being. Having found we could work together on this, churches set up SCPO to enable them to engage as effectively as possible with the Parliament and Government in Scotland – not to set a party line, but to ensure that a conversation takes place and that the voices of the churches are heard. Clearly, we are most effective when we can speak with one voice for our vision for the common good of Scotland, but where there are differing voices we are honest and open about that.

The Churches and the National Conversation

Leaders / representatives of twelve of Scotland’s Churches accepted the invitation of the Scottish Government to contribute to a ‘national conversation’ on choosing the future of Scotland.

The group produced the following statement:

"We recognise that the Church is on a journey as well as our nation; all of us are going to struggle to get to where we need to be. But for the Church, as well as for our nation and our communities, we aspire towards these Christian values characterising our common life in Scotland:

• A nation that is shaped by the principles of love for God and for all human beings
• A nation that promotes dignity and justice for all
• A nation that promotes faithfulness in personal and community relationships
• A nation that demonstrates compassion and care for the weak and the marginalised
• A society in which the voices of all can be heard
• A people who are less concerned with their own welfare and more concerned for the well-being of others
• A nation that strives for excellence and in which all can experience life in all its fullness
• A nation that welcomes the unique contribution of those who are making the new Scotland
• A state that promotes the well-being of all its citizens without exceeding its authority

For us, these values are rooted in Jesus and have distinctively shaped Scotland's story as it has developed over the years; where they are lived and practised, we find they resonate with people of other faiths and of none.”

Street Pastors

Themes 1968-2010

In 1968, materials jointly prepared by the WCC Faith and Order Commission and the

Pontifical Council for Promoting Christian Unity were first used.

c. 1740

In Scotland a Pentecostal movement arose, with North American links, whose
revivalist message included prayers for and with all churches.

1820

The Rev. James Haldane Stewart published “Hints for the General Union of
Christians for the Outpouring of the Spirit”.

1840

The Rev. Ignatius Spencer, a convert to Roman Catholicism, suggested a ‘Union of
Prayer for Unity’.

1867

The First Lambeth Conference of Anglican Bishops emphasized prayer for unity in
the Preamble to its Resolutions.

1894

Pope Leo XIII encouraged the practice of a Prayer Octave for Unity in the context of Pentecost.

1908

First observance of the ‘Church Unity Octave’ initiated by the Rev. Paul Wattson.

1926

The Faith and Order movement began publishing “Suggestions for an Octave of
Prayer for Christian Unity”.

1935

Abbé Paul Couturier of France advocated the ‘Universal Week of Prayer for
Christian Unity’ on the inclusive basis of prayer for “the unity Christ wills by the
means he wills”.

1958

Unité Chrétienne (Lyons, France) and the Faith and Order Commission of the World
Council of Churches began co-operative preparation of materials for the Week of
Prayer.

1964

In Jerusalem, Pope Paul VI and Patriarch Athenagoras I prayed together Jesus’
prayer “that they all may be one” (John 17).

1964

The Decree on Ecumenism of Vatican II emphasized that prayer is the soul of the
ecumenical movement and encourages observance of the Week of Prayer.

1966

The Faith and Order Commission of the World Council of Churches and the
Secretariat for Promoting Christian Unity [now known as the Pontifical Council for
Promoting Christian Unity] began official joint preparation of the Week of Prayer
material.

1968

First official use of Week of Prayer material prepared jointly by Faith and Order and
the Secretariat for Promoting Christian Unity [now known as the Pontifical Council
for Promoting Christian Unity]

1975

First use of Week of Prayer material based on a draft text prepared by a local
ecumenical group. An Australian group was the first to take up this plan in preparing
the 1975 initial draft.

1988

Week of Prayer materials were used in the inaugural worship for The Christian Federation of Malaysia, which links the major Christian groupings in that country.

1994

International group preparing text for 1996 included representatives from YMCA
and YWCA.

2004

Agreement reached that resources for the Week of Prayer for Christian Unity be
jointly published and produced in the same format by Faith and Order (WCC) and
the Pontifical Council for Promoting Christian Unity (Catholic Church).

2008

Commemoration of the 100th anniversary of the Week of Prayer for Christian Unity.
(Its predecessor, the Church Unity Octave, was first observed in 1908.)