PRAYER FOR CHRISTIAN UNITY 1999
"He will dwell with them as their God,
they will be his peoples"
(Revelation 21:1-7)
BIBLICAL TEXT FOR 1999
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,
"See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away".
And the one who was seated on the throne said, "See, I am making all things new". Also he said, "Write this, for these words are trustworthy and true". Then he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift form the spring of the water of life. Those who conquer will inherit these things, and I will be their God and they will be my children".
Revelation 21:1-7
(New Revised Standard Version)
TO THOSE ORGANISING
THE WEEK OF PRAYER FOR CHRISTIAN UNITY
Adapting the Text
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.
There are already ecumenical structures in some places 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 of Worship for an Ecumenical Service is provided.
Churches and Christian communities may also incorporate material from the Week of Prayer into their own services. Prayers from the Order of Worship, the Eight Days, and additional prayers can be used as appropriate in your 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 undertake 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 discussion 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.
The Search for Unity: Throughout the Year
The traditional date 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 feast of St Peter and the feast of St Paul, and have therefore a symbolic meaning. In the southern hemisphere where January is a period of vacation 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.
But the search for Christian unity is not limited to one week each year. We encourage you therefore not only to be flexible concerning the date but also 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.
PREPARATION OF THE MATERIAL FOR
THE WEEK OF PRAYER FOR CHRISTIAN UNITY 1999
The texts for the Week of Prayer for Christian Unity 1999 were prepared by an international group with members appointed by the Faith and Order Commission of the World Council of Churches and by the Pontifical Council for Promoting Christian Unity. They started from draft texts prepared by a local group specially appointed by the Council of Churches in Malaysia, to whom the international group wishes to express its thanks.
The international group, with the participation of the general secretary of the Council of Churches in Malaysia, met at the monastery of Bose, northern Italy, and would like to record its thanks to the members of that community for their kind hospitality and indeed, to all those who helped make this meeting possible.
INTRODUCTION TO THEME FOR 1999
From its inception, the Week of Prayer for Christian Unity has been an integral part of the ecumenical movement in which Christians from all around the world have found inspiration to pray together and continue to work for the unity of the church, "that the world may believe".
As we approach the beginning of the third millennium this year's Prayer for Christian Unity invites Christians to look back in a spirit of repentance at the history of separation and mutual persecution during the last 1000 years. At the same time this Prayer Week provides the Churches with the opportunity to express their thankfulness for what they have received from God and for what has been achieved in the ecumenical movement, especially in this last century.
The basic material for the Week of Prayer for 1999 was prepared by an ecumenical group brought together by the Council of Churches of Malaysia, the first time in the history of this Prayer Week that the basic material has come from an Asian country.
The ecumenical group chose as its biblical text, Revelation 21:1-7. It is a vision rich in liturgical images. The text invites Christians to look to the future with hope, provided by the inspiring vision of the holy city not made by human hands, but offered by God to humanity as a gift and promise.
The vision of the new Jerusalem is a vision where the home of God is to be among mortals. Early Christian communities, to which the Book of Revelation was addressed, found strength and inspiration in this vision, because it reassured them that God had not abandoned his people but empowered them to face their sufferings and pain. Through Christ's death and resurrection, his promise to wipe away every tear and his assurance that death will be no more has become a reality in the daily life of Christians.
The heavenly city is a symbol of the communion between God and his peoples in all their variety and of the communion of these diverse peoples with each other on the basis of the new covenant between God and humankind. In the human community therefore the different members recognise the Father's works in the others, because the Spirit is present among them, fostering unity among those who believe in him and sustaining those struggling to establish justice and peace in the world.
The text from Revelation, therefore, invites Christians to prepare for the new millennium entrusting the future to God and getting ready to act together as his children. Christians from the various traditions will be able to draw from the text the hope they seek for their ecumenical commitment in the present and in the future. Roman Catholics will find the text helpful as they focus on God the Father during the final year in preparation for the Jubilee Year 2000.
The eight days of the Week of Prayer for Christian Unity 1999 follow closely the text of Revelation 21:1-7. The beginning of the week provides an opportunity to meditate on God's intervention in the eschatological vision of "a new heaven and a new earth" (Day 1) and on the "new Jerusalem" (Day 2). The holy city coming down from heaven leads us to look at the fact that "the home of God is among mortals" (Day 3); to his twofold promise to "wipe away every tear", (Day 4) and to overcome death (Day 5). The last three days look forward to the "new creation" (Day 6); and to its beginning and end in Christ (Day 7), who is "the source of the water of life" (Day 8).
This flow of images is also developed in the order for an ecumenical worship service, in which the symbol of water plays a central role, inviting Christians to look to the future of their ecumenical commitment with Easter hope.
We offer this material to the Churches with the profound hope that it may not only help to deepen links between Christians of different traditions but may make us so thirst for unity that we are compelled to continue searching for concrete steps towards full, visible unity among the Churches.
INTRODUCTION TO THE ORDER OF WORSHIP
Theme and Purpose of The Service
This year's service for the Week of Prayer for Christian Unity invites us to celebrate together one of the central affirmations of our faith — that God comes to be present among us, that "the home of God is among mortals" and "He will dwell with them as their God, they will be his peoples" (Rev 21:3). The service develops this theme in six parts, emphasising the presence of God, the unity which God wills for the Church and for the whole creation, and the imperative for Christian witness and service in response to situations of injustice and human need.
Parts and Flow of the Service
The first part of the service, based on the theme "God is among us" (Rev 21:3) leads the congregation into worship through music, a hymn, joyful procession symbolising the participation of all God's people, and a brief opening litany. The second part of the service, based on the theme "God will wipe away every tear" (Rev 21:4) moves through confession and then thanksgiving to the affirmation of our solidarity in faith, witness and service with those who suffer. This section invites personal testimonies as well as an exchange of the sign of peace and a collection. It emphasises that true koinonia involves compassion and engagement on behalf of those who suffer.
The third part of the service, headed by the theme "These words are trustworthy and true" (Rev 21:5) challenges us to look to the future with hope, for "God is making all things new". This part focuses on the reading of the word of God and the proclamation of the gospel. The proclamation should include the dimension of Christian unity, in preparation for the renewal of commitment to unity which is to follow. The fourth part of the service is grounded in the notion of Christ as the 'Alpha and Omega', (the origin and the culmination of all life and meaning); the service invites intercessions for the creation, for humanity and for the Churches in their search for unity. Space is offered for free prayers. This section concludes with the Lord's Prayer.
The fifth part of the service, based on the theme "Behold, I make all things new" (Rev 21:5), begins with a blessing of the water and then moves to an act of renewal of commitment to the search for Christian unity and to the expression of unity through common witness and service. Through symbolic acts the congregation expresses its commitment to follow the road towards the 'Holy City' where peoples from all corners of the earth will feast together at the one table of the Lord. The sixth and final part of the service, focuses on the theme "The dwelling of God is with mortals" (Rev 21:3). It begins with a doxology, an act of celebration and praise in response to God's presence and promises, and then looks outward, as the congregation is sent with God's blessing into the world for mission and service. This reflects the conviction that the search for Christian unity is not for the sake of the Church alone, but for the world which God has made.
A Word to those Organising the Service
Those charged with organising the ecumenical service for the Week of Prayer for Christian Unity should form a preparatory group composed of representatives of all the participating Churches. This group can then review the proposed service, adapting it as necessary in view of the local situation. In this process the theme of Christian unity should be kept constantly in mind. The hymns may be chosen according to local usage; but this may also be an occasion to introduce the congregation to hymns from the world-wide Church. The processions at the beginning and the end of the service should symbolise the participation of all God's people in praising God and the unity which the service as a whole seeks to affirm.
Special consideration should be given to Section V, comprising the blessing of the water and the act of recommitment to the ecumenical quest. In contexts where the worshippers are familiar and comfortable with more liturgical forms of worship, the whole of Section V may be performed immediately after the sermon and saying of the creed, with the congregation coming forward to the water and then returning to their places to continue the service with the intercessions (Section IV).
The preparatory group should also assign the various parts of the service to those who will take leadership roles. This leadership should preferably reflect the diversity of God's people, including clergy and lay persons, women and men, those who are younger and those older. As with all services on special occasions and involving several persons in leadership, it is essential that the service be carefully prepared and that its purpose, and its structure and various elements, be made clear to the congregation beforehand.
ECUMENICAL WORSHIP SERVICE
"He will dwell with them as their God,
they will be his peoples"
(Revelation 21:3)
L. Celebrant/worship leader (this role could be shared by several persons)
M. Minister
1. Opening
"God will dwell with them" (Rev 21: 3)
Welcome and Introduction
(The worship leader greets the congregation and explains the order of worship. Bells, gongs or other suitable musical instruments signal the beginning of the service).
Introit - Opening Hymn
(The worship leaders and the representatives of the participating Churches enter in procession. At the head of the procession: a child carrying a basin of water, a young person a candle; a man, a cross; and a woman, a Bible. They place them on the altar/communion table).
L. God has brought us together in this place and dwells with us and we are his people. Praise be to God the Father, Son and Holy Spirit.
All: Amen
Invitation To Worship
L. The works of God surround us at all times and in all places.
All: We respond with praise for God is with us
L. The love of our Lord Jesus is visible, transforming the world.
All: We respond with joy for he will wipe away every tear.
L. The breath of the Spirit renews all things.
All: We respond by putting our hope in the Spirit who gives and supports all life.
Hymn of Praise (to the Trinity)
Prayer of Adoration and Thanksgiving
(We remember the faithfulness of our God throughout history and during this past century - justly named the century of ecumenism. Within the framework of the jubilee or other celebrations taking place in our Churches at the approach of the year 2000, a participant will, in the name of the congregation, pronounce a prayer of praise and thanksgiving for the progress made towards Christian unity on a national and local level, and in the context of the community presently assembled. Different media such as dance, mime or slides could be used to illustrate the prayer).
2. Invitation to Confession of Sins
"He will wipe away every tear from their eyes"(Rev 21: 4)
Silence
L. God our Father, you are the giver of life. You came and dwelt among us that we may have life in abundance. Yet what have we made of your world?
We live in a world torn apart as a result of the unfair distribution of earthly resources, a world where millions of people are enslaved in poverty and see their dignity and rights trampled on by the rich and powerful. Forgive our complacency in the face of unjust structures that deny life.
All: Lord have mercy upon us.
L. We live in a world torn apart by the misuse of science and technology, that has led to the invention of ever more murderous weapons. Wars have brought untold suffering to countless people and your creation is threatened. Forgive our complacency in the face of the manufacture of weapons of war and our indifference towards the victims of war, especially refugees.
All: Lord have mercy upon us.
L. We live in a world torn apart by racism and violence towards women and children. Human rights are violated in so many places and stories of violence abound in the history of this century. Forgive us our complacency and silence in the face of physical and sexual abuse in our society.
All: Lord have mercy upon us.
L. We live in a world where human communities are torn apart by hatred based on religious and cultural differences. Even the Churches have not been able to reconcile their differences in order to live and witness as one body. We recognise before you, O Lord and before each other that Christians have in the past succumbed to bloody hatred. Even today we allow rumour to come before confidence, duplicity before straightforwardness, cheating and lying before truth and simplicity ... and we are blind to the potential violence in these sins against love and unity.
Antisemitism has re-surfaced in some countries where Christians are present. The results of the interreligious violence of the second millennium still influence our behaviour. Forgive our complacency and indifference before the urgent task of bringing unity to the Church and to all humanity.
All: Lord have mercy upon us.
Silence
Absolution
M. "He will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more". May the Lord show us his mercy and forgive us. From the midst of sin and decay we claim the forgiveness and salvation promised to all; that in the midst of death we may proclaim new life and celebrate the promise of eternal life in Jesus Christ.
All: Amen
Testimony
(Testimony to God's redeeming power over human suffering, by one person or a group of persons).
Response of the congregation to the declaration of forgiveness and to the testimony:
M. Renewed in God's forgiveness and by this present testimony let us proclaim our faith in God, Father and friend of all men and women in Jesus Christ his Son, in the power of the Holy Spirit.
All: We proclaim that God is with us. He loves and brings together all people. He creates and gives life to the world, Father and Mother of us all, regardless of race, class or gender, he reveals himself in justice, peace and love between all peoples here on earth.
We welcome his Son, Jesus Christ, our Lord and Saviour, who came back from the dead. He shows us the way to transformation through the committal of our lives to him; he reveals truth by challenging injustice and false values. He offers a life which leads to a new beginning with God. We resolve to live in accordance with the demands of the kingdom.
We open our hearts to the coming of the Holy Spirit, who breathes into us renewing power in the service of the kingdom and leads us to live and work as one body for the good of all.
We joyfully believe we are the Church, called by God, sent forth by Christ and led towards unity by the Holy Spirit, that the world may believe. We are called to be engaged in the ministry of reconciliation that we may become a foretaste of his kingdom, where God will make all things new.
Offering
(The worship leader announces that the proceeds of the collection will go to an organisation engaged in God's transforming ministry as a sign of our solidarity with those who suffer).
The Sign of Peace
(The locally appropriate sign of peace is exchanged among the members of the congregation).
Hymn(e.g. on the beatitudes)
3. Proclamation of the Word
" ... these words are trustworthy and true" (Rev 21:5)
Biblical texts: Zech 1: 14-17
Ps 68
Jn 14: 21-28
Rev 21: 1-7
Sermon
Confession of Faith: Nicene-Constantinopolitan Creed
(This creed is better sung, as in certain liturgical traditions, so that its doxological character can be appreciated — or another appropriate creed may be preferred).
4. Intercessions
"I am the Alpha and the Omega, the beginning and the end" (Rev 21:6)
L. Have mercy upon us, O God.
All creation is subject to our futility and folly which spoils, pollutes and poisons. Grant us, your children, that glorious liberty which can set all creation free. Let pure water come forth from the desert and fresh streams in the wastelands, until the trees of the field clap their hands and the floods lift up their voice in praise of your name.
All: (Kyrie)
L. Have mercy upon us, O God.
We pray for all human beings, your creatures who thirst for life and who are often close to dying of thirst. Grant them courage and hope in You until such time when justice flows down like water and righteousness like an overflowing stream.
All: (Kyrie)
L. Have mercy upon us, O God
as we gather here today. We pray for all the Churches of different traditions. May we remember that we have passed through the waters of baptism. Drown in us all that leads to division, prejudice and pride. Refresh us with your Holy Spirit that we may become a sign of reconciliation and peace for the world.
Free Intercessions
(Reference should also be made in the prayers of intercession to recent events in society, the life of the Churches and local Christian communities).
Our Father
(Each in his or her own language)
5. Renewal of our commitment as christians in the service of unity and in remembrance of our common faith and baptism
"See, I am making all things new"(Rev 21: 5)
Prayer of Thanksgiving and Blessing of the Water
(The child brings the basin of water to the front of the assembled congregation).
(Instead of a blessing of the water, a prayer of thanksgiving for water as a symbol of the goodness of God may be preferred. It would be particularly suitable at this moment in the service to include a poetic evocation (perhaps accompanied by a biblical text) of this vital element of creation so menaced by worldwide ecological disorder and so often lacking in many parts of the world).
M. Almighty God, hear the prayers of your children:
We celebrate our creation and redemption.
Hear our prayers and bless this water which renders fruitful the earth, refreshes and purifies humanity.
You made the water of baptism holy through Christ's baptism in the Jordan. In this water you gave us new life and renewed us in holiness.
May this life-giving element of creation be for us the sign of our re-birth, that we may work with your Spirit to usher in your kingdom.
As you are the beginning and the end, may the water which we now receive be for us a foretaste of the new creation for which we long.
We ask this through Jesus Christ our Lord.
All: Amen
(The child faces the congregation with the basin of water in his or her hands).
Renewal of Commitment
M. We who are assembled here in gratitude to God, turning towards our Christ in his glory, he who conquered death: we who are your people made strong in faith and baptism and standing on the brink of a new millennium.
All: We renew our commitment
to live and witness for the unity of the body of Christ. We promise to continue to work
towards communion in faith, life and witness, so that, united in one body by the one
Spirit, together we shall witness to the perfect unity of your love.
We renew our commitment
to engage in mission in faithfulness to Christ, to take up the cross, to proclaim the
gospel, to love and serve others, to resist evil and struggle for peace with justice, to
ensure a responsible use of the earth's resources, and to risk ourselves in faith, hope
and love, for the sake of Christ's kingdom.
We renew our commitment
to build up the ecumenical movement so that, through its united witness and service, we
may become effective voices and instruments in the expression and fulfilment of the will
of God in our nation/in this place.
M. As a sign of our renewed engagement in the grace of our faith and baptism and in the service of unity, you are invited to come forward to dip your hand in the water (and, if you so wish, make a sign of the cross) in order to receive the blessing of our Lord: "I will give water as a gift from the spring of the water of life"(Rev 21: 6) says the Lord.
(A hymn may be sung during the procession of the congregation towards the water.)
(Other symbolic acts with the water might be considered: For example, some children could sprinkle the water (with a palm or other leafy branch) around the altar or communion table and in the direction of the congregation. Or the minister could announce that several children will present basins of water to the members of the congregation at the end of the service, at the door or just outside the place of worship, in order that each may make the symbolic gesture of his or her choice).
6. Final Doxology and Sending Forth
"And I heard a loud voice from the throne saying: 'See, the home of God is among mortals' " (Rev 21: 3)
Doxology
M. Let us sing forth the glory of our God, Father, Son and Holy Spirit; the glory which fills the universe. We are his people and he is our God. His glory fills the earth; he has taken up his dwelling in our midst.
(For this final doxology, each community will choose that which they find most appropriate: either "Glory to God", or perhaps the doxology from the Orthodox liturgy in long or short form).
Blessing and Sending Forth
L. May God who has created the waters of the earth,
the Son, source of living water,
the Spirit, of purifying waters,
Be with you/us now and for ever.
All: Amen
Final Hymn
(At the head of the procession, a child carries a basin of water; a young person a candle; a man a cross; and a woman a Bible. They are followed by the representatives of participating Churches).
SUMMARY OF DAILY THEMES AND READINGS
Day One
I saw a new heaven and a new earth
(Rev 21:1)
Gen 1:1-10 Ps 104:24-35
2 Pet 3:10-13 Lk 11:2-4
Day Two
I saw the holy city, the new Jerusalem
(Rev 21:2)
Is 65:17-25 Ps 122:1-9
Rev 21:9-10;22-27 Jn 4:20-24
Day Three
See, the home of God is among mortals
(Rev 21:3)
2 Chr 6:12-21 Ps 145:8-21
Eph 2:19-22 Jn 1:1-14
Day Four
God will wipe away every tear from their eyes
(Rev 21:4)
Is 25:6-10 Ps 126
1 Jn 3:16-18 Lk 8:49-56
Day Five
Death will be no more
(Rev 21:4)
Deut 30:15-20 Ps 16
Col 3:1-10 Jn 11:17-27
Day Six
See, I am making all things new
(Rev 21:5)
Gen 2:4b-9 Ps 8
1 Cor 15:45-50 Lk 9:28-36
Day Seven
I am the Alpha and the Omega, the beginning and the end
(Rev 21:6)
Eccl 3:1-11 Ps 90
Eph 5:15-21 Mt 6:25-34
Day Eight
Springs of living water
(Rev 21:6)
Is 58:6-11 Ps 42
1 Jn 5:5-12 Jn 7:37-39
BIBLICAL REFLECTIONS AND PRAYERS
FOR THE EIGHT DAYS
Day One
I saw a new heaven and a new earth
(Rev 21.1)
Gen 1: 1-10 God created the heavens and the earth
Ps 104: 24-35 You renew the face of the ground
2 Pet 3: 10-13 We wait for new heavens and a new earth
Lk 11: 2-4 Your kingdom come
Commentary
The Bible begins with God's marvellous words of creation in the Book of Genesis, by which he made the heavens and the earth and all they contain. "O Lord, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures". At the end of the Bible, in the Book of Revelation, we find a vision of this first heaven and earth passing away, to be replaced by "a new heaven and a new earth". The day when this occurs "will come like a thief", according to the second letter of Peter, but we Christians are waiting for and earnestly desiring its coming. Indeed, we not only wait for that day but pray for it daily when, as Jesus taught us, we pray for the coming of God's kingdom.
We cannot fully imagine this new creation. Our images are feeble. The Book of Revelation says the sea will be no more — perhaps because there will no longer be the corruption and pollution which have been dumped in the great salt seas, no longer need for the seas to cleanse and preserve life. Instead, God will provide the springs of the water of life, God's life welling up in all its fullness. For the second letter of Peter this new heaven and new earth will be a place "where righteousness is at home", where God's will is truly done "on earth as it is in heaven".
Praying the "Our Father" as Jesus taught us is one of the distinctive characteristics of those who follow Christ. We must pray together for the coming of God's kingdom, but we have also to live lives of holiness and godliness. We must strive to overcome the division and hostility that separate Christians, for they are signs that we are not yet renewed and are still attached to the world that is passing away.
Prayer
God our Father, we thank you that we can look forward to a new heaven and a new earth, where there will no longer be weariness, sorrow and pain, hearts that are broken, hopes that are disappointed. We thank you that the dark clouds on our earthly horizon will have no place in the heavenly sky, where all will be gladness and joy. Send your Spirit to renew all of us who follow your Son, so that your kingdom may come in all its fullness. Amen.
Day Two
I saw the holy city, the new Jerusalem
(Rev 21:2)
Is 65: 17-25 I am about to create Jerusalem as a joy
Ps 122: 1-9 Peace be within your walls
Rev 21:9-10; 22-27 The nations will walk by its light
Jn 4: 20-24 True worshippers will worship the Father in spirit and truth
Commentary
Cities are to be found all over the world. Millions of people journey to cities everyday in the hope of seeking better life. Yet many who live in cities see life as a constant struggle for survival. There is often a coldness which nurtures prejudice, fear, suspicions, loneliness and bondage.
This is a far cry from the visions of Isaiah and John. The new Jerusalem, which is a gift from God, will be a place where people will live full lives, caring and sharing in community. There will be no temple because all will be able to worship God in spirit and truth.
In the light of that expectation Christians are called to build cities of shalom in the here and now. As the Churches seek the unity for which Christ prayed, the Christian community needs to become a foretaste of the new Jerusalem by dispelling fear and suspicion and strengthening the bonds of peace. Inspired by hope we strive to shape the present by trusting to God's promises for the future. Wherever we are, we are called to seek justice, peace and goodwill for all people.
Prayer
O God, sing to us your song of encouragement, paint for us your bright pictures of a new world. Empower us through your Holy Spirit to be people of shalom; people who invest in the dignity of others; people who walk and live in partnership with others. Let hope shine in the faces of all people. Amen.
Day Three
See, the home of God is among mortals
(Rev 21:3)
2 Chr 6: 12-21 Will God indeed reside with mortals on earth?
Ps 145: 8-21 His compassion is over all that he has made
Eph 2: 19-22 You are built together into a dwelling place for God
Jn 1: 1-14 The Word became flesh and lived among us
Commentary
Solomon asked in his dedication prayer of the temple: "Will God reside with mortals on earth?" If the highest heaven could not contain God's presence, could the glorious temple be a fitting dwelling on earth? Indeed the answer is to be found in the mystery of the incarnation where the eternal Word of God became flesh in the poverty of our human condition. This event shows God's identification with humanity.
People sometimes imagine that God's dwelling is in places detached from the struggles of everyday life. However, the gospel reveals God chose to be born among the poor. While he was not accepted by his own people, those who recognised the Word of God made flesh and received him became children of God.
The author of Ephesians tells us that in Jesus Christ we are no longer strangers but citizens in the household of God. This means that we enter into the very dwelling of God, coming into the communion of God's love by keeping his commandments. Then as Christians we need to live in the unity of this household by sharing the loving compassion that has been shared with us when God set his home among us. Jesus welcomed all as brothers and sisters and showed that God's compassion is indeed over all he has made.
Our unity as Christians is then shown by our "growing into a holy temple in the Lord" so that we might be a "dwelling place for God".
Prayer
God, in the past you chose to set up your home among us in many marvellous ways and, in these last days you sent your Son to be one of us. In so doing, you wanted to be close to us and bring us into the communion of your love. Just as we are no longer strangers to you, help us to welcome our brothers and sisters as members of your household. Come Lord and allow us to be built together spiritually into a dwelling place for you in the new Jerusalem where all peoples will be yours. Amen.
Day Four
God will wipe away every tear from their eyes
(Rev 21:4)
Is 25: 6-10 God will wipe away the tears from all faces
Ps 126 The Lord has done great things for us and we rejoiced
1 Jn 3: 16-18 Jesus laid down his life for us and we ought to lay down our lives for one another
Lk 8: 49-56 Jesus said "Do not weep"
Commentary
Each day, newspapers and television screens show pictures of people in distress — children, women and men whose faces are covered in tears. There are tears of desolation, hunger or homelessness, tears of grief, pain and helplessness in the face of suffering. Isaiah offers a very different picture: God caring for his people in their every need, wiping away their tears, removing gloom and despondency, preparing a feast of rich foods and fine wines for all peoples.
The full meaning of that prophecy was shown when God the Father sent his only Son into the world. Jesus sought out the lost and those who suffered, he was found alongside those who wept, comforting and healing them, revealing the love of the Father for them. He showed us just what God's love is like when he laid down his life for us.
All who bear the name of Christian are to proclaim this gospel of the compassionate love of God. They must do so not only with words but in deeds: "How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses help?" asks the first letter of John. The Churches together must witness the love of the God who wipes away the tears of those who suffer. Jesus calls us all to share in the Father's work, by defeating the cruelties and death-dealing forces that cause grief and tears, so that people may recognise with joy the signs of the coming kingdom of God. When Christians join in weeping with those who weep and lay down their lives for their brothers and sisters they will discover the strength of the bonds that unite them in the love of God and find the will to grow closer to one another.
Prayer
Lord God, give us your spirit of love so that we can work with you in removing tears of sorrow, pain and helplessness. As in Christ you came to share in the suffering of the world, so help us to follow your way so that evil is challenged and injustice condemned. In our Churches give us such concern for one another and for all people that Jesus may be revealed in loving service. Amen.
Day Five
Death will be no more
(Rev 21: 4)
Deut 30: 15-20 Choose life so that you and your descendants may live
Ps 16 You will show me the path of life
Col 3: 1-10 You are risen with Christ
Jn 11: 17-27 I am the resurrection and the life
Commentary:
Half-way through our Week of Prayer there appears the image of him who makes himself known as the firstborn Son, in the power of his resurrection. Thus to choose is a matter of life or death. The person who believes in him shall live, even though he or she may die.
Passion, guilty desires, cupidity, which is idolatry ... humanity thought that was life, until it put on the new humanity. The victory of Christ over death calls Christians to convince one another and to proclaim together that passion and cupidity generate death, the destruction of nature, the elimination of the weak, the abandonment of the unproductive. Let us ask God to show us the path to life.
Prayer
Almighty God, you have promised that the power of death shall not prevail over your Church. Free her from all greed, from all desire for power that betrays even more clearly her human nature. But being renewed in the image of her Creator, we pray that the Church will be able to take the path leading to him who alone has the words of eternal life. Amen.
Day Six
See, I am making all things new
(Rev 21:5)
Gen 2: 4b-9 God breathed into man's nostrils the breath of life
Ps 8 You have made human beings a little lower than God
I Cor 15: 45-50 The first man, Adam, became a living being
Lk 9: 28-36 About eight days after ... the appearance of his face changed
Commentary
God's incarnation is inseparably linked with creation. At the beginning of history humanity received the great gift of life, the breath of God. Creation is good and within it humanity is responsible for bringing all things back to God.
Sin has broken the relationship of humankind with itself, with the created order and with the creator. Suffering and the seeds of death spread all over our earth are the consequences of our misuse of the great gift of freedom.
But God, in his superabundant and inexhaustible mercy, has turned human sin into an opportunity for the full unfolding of his purpose of life for all creation. In Jesus Christ, he reveals to humanity his call to share his divine life: the new Adam will not only be a living being, but a spiritual being capable of giving life by giving his own life, in the likeness of the beloved Son.
The creation of the new humanity has begun in Christ. By virtue of the transforming power coming from his glorified body, the whole created order is transfigured by God into a new reality. Thus, Christ is the unifying principle who does this above all in and through his Church which may provide harmony and beauty to the whole world. The unity of Christians, rooted in the risen Christ, does not exclude legitimate diversities, but is necessary to allow all created beings to receive fully Christ's transforming power. Unity is a gift and a duty flowing from the command of love.
Yes, the new creation has begun. The resurrection of Christ is the power offered by God to all beings to share in the new covenant, which is the ultimate reality awaiting us. It is the mission of Christians who see that the sufferings of this present time announce the new creation, to bring comfort to all people and encourage them to continue the struggle against all injustice.
Prayer
All merciful God, you have created us in your image and an even greater marvel, you have given it back to us through Jesus Christ; as he has taken flesh in order to share our humanity, grant us to share in the life of his divinity so that through your work in us we may become new creatures and we may cooperate in the renewal and liberation of all of creation. Through Jesus Christ, the new Adam, our Redeemer and only Lord. Amen.
Day Seven
I am the Alpha and the Omega,
the beginning and the end
(Rev 21:6)
Eccl 3: 1-11 There is a time for everything
Ps 90 Forever and ever you are God
Eph 5: 15-21 Make the most of the time
Mt 6: 25-34 Let the day's own trouble be sufficient for the day
Commentary
In this penultimate day of the Week of Prayer, Christ appears as the one through whom God reveals himself as Father and as the one designated by God as his Eternal Son: Alpha and Omega, the beginning and the end.
Begotten before time, he enters into the course of time "let the day's own trouble be sufficient for the day", he says, calling everyone to make the most of the present and to glorify God, whose ways are unfathomable - for human beings cannot pretend to know God's works from the beginning to the end, from A to Z.
In confessing his ignorance about God, the believer confesses the transcendence of a Father who alone knows all time and all moments in time, and can make the days of trouble shorter for the sake of his chosen ones.
Many people today are disheartened by growing poverty, illnesses unresponsive to medicine, and conflicts which break out even within the Churches. Let Christians nurture and pass on their hope in this God, master of time and of history who gave all power to the One who will be with us everyday until the end of the world.
Prayer
God, our Father, you have established time. You have set the boundaries for humanity so that people may look for you and find you, so that our hope is fulfilled. Grant that we may place it in the grace of the coming of your Son. Then in tenderness and respect we will be ready to justify that hope before those who ask us to give account of it through Jesus Christ your Son, forever and ever. Amen.
Day Eight
Springs of living water
(Rev 21: 6)
Is 58: 6-11 If you pour yourself out for the hungry ... the Lord will make your bones strong
Ps 42 My soul thirsts for God
1 Jn 5: 5-12 He came by water and blood and the Spirit
Jn 7: 37-39 Out of his heart shall flow rivers of living water
Commentary
In response to the questions raised by the approach of the new millennium, Christians can announce together to the world the biblical promise of a spring of that "living water" which God will give to those who hope in his love. In their divided state, however, can they still claim that they have fully enjoyed the blessings offered through the Eternal Son and the Holy Spirit manifested in history?
Through their ecumenical commitment to the preservation of the threatened heritage of creation, and their vigilant contribution to the search for justice, peace and respect for each and every person, they at least bear witness to their active expectation of the "new city".
It is indeed in the awakening of consciences and in the purifying practice of respect for all things and living beings that we create in ourselves an inner space where the gift of "living water" can be freely received.
In their ecumenical quest, Churches are challenging each other as sisters to hear together both the good news of the Son who offers water and blood, and the whispering of the Spirit who for some 2000 years has been announcing the fullness of God's truth (1 Jn 5: 5-12). Nothing can exhaust the Father's love for his children and the only question which remains is whether we are available and ready to drink from this life-giving "living water".
Prayer
Loving and compassionate Father, you tenderly lead the world which belongs to you alone. To you alone belongs the initiative for salvation. Allow us to take part in your divine design of freedom and fulfilment. Expand our consciences and our hearts so that they become springs of life, pointing to all the many entry ways into the rich courts of your house of glory, that house which you share forever with your Son and your Holy Spirit. Amen.
APPENDIX
Additional Prayers
The following prayers were proposed by an ecumenical group formed by the Council of Christian Churches in Malaysia.
A Prayer for our times
Where families are fractured by domestic upheavals and children forced onto the streets to fight for survival,
Where more resources are spent on arms and destruction and less attention paid to sickness and starvation,
Come Holy Spirit
Heal our wounds
Renew the whole Creation!
Where the acquisition of things has become an obsession and the worth of a human being is measured by his or her possessions,
Where our air, trees and seas are besieged by pollution and purblind mercenary greed threatens our environment,
Come Holy Spirit
Heal our wounds
Renew the whole Creation!
Where countries are split apart by communalism and racism and innocent blood is spilt by wanton acts of terrorism,
Where internecine warfare sets nation against nation and a nuclear holocaust looms ominous on our horizon,
Come Holy Spirit
Heal our wounds
Renew the whole Creation!
Cecil Rajendra, Malaysia
Prayer of an indigenous church community
in Malaysia
Our great Creator God,
We praise you for the beauty we see around us, for the infinite variety of your creation, the skies, the mountains, the valleys, the plains, the rivers and the seas. The bounty of your creation adds richness and providence to our daily life.
We thank you for the gift of life, and for the opportunities we have to share in your purposes as stewards of creation. Give us grace through your life-giving spirit never to turn back on our responsibility for the preservation of your creation.
Your Son, our Lord, came to our world in the form of Jesus, that we might more clearly see your love in action and your power over evil, sin and death. Teach and inspire us Lord, never to be afraid of the power of those who are greedy and abusive of the resources of your world and of others. With the love of Jesus in our hearts, we can transform every human situation for what is good and acceptable in your sight.
Loving God, as we look to the future, increase our faith and confidence in your work in history. You will take care of the poor and the powerless; your prophets will speak against injustices; and your people will embrace each other in love because of Jesus Christ.
We only pray that the Church will be more courageous than cautious; that the Church will not remain silent when people are suffering; that the Church will not pass by on the other side when the wounded earth is waiting to be healed.
We praise you, Creator God, that you still make all things new through Jesus Christ our Lord.
THE ECUMENICAL SITUATION IN MALAYSIA
This account was prepared by the local ecumenical group and it is printed here under its responsibility.
Malaysia is a multi-ethnic and multi-religious country. With a population of twenty million, its peoples comprise Malays (55%), Chinese (30%), Indians (9%), and a number of indigenous communities found in different parts of the country. Sixty per cent of the population is Muslim (with Islam as the official state religion), 28% are Buddhists (including Taoists, Confucianists), seven per cent are Christians and five per cent of the population belong to tribal and other religions. In the potpourri of cultures and living faiths, Malaysia's history has always been influenced by the combination and interplay of tradition and modernity and the meeting of East and West.
After experiencing centuries of cultural influences from India, China and Arabia, the Malay Peninsula (because of its strategic position at one of the world's major crossroads) underwent an extended period of Western domination. The Portuguese captured Malacca in 1511, followed by the Dutch, 130 years later. Then the British followed - wresting control from 1795 onwards of the states beyond Malacca, and Sabah and Sarawak to the East. British control was shattered by the Japanese invasion in 1941 which exposed many of the pretensions of colonial rule and spurred local nationalist aspirations. By 1957, eleven states had gained independence to form the Federation of Malaya. In 1963 Malaysia was formed with Sabah, Sarawak and Singapore joining the federation. Two years later, Singapore left the federation to become an independent island republic.
The ecumenical movement in Malaysia has its roots in the European missionary concern with the united witness of Christians in the mission field and, in particular, in relation to Asian religions and Islam. The first evidence of any formal ecumenical initiatives in Malaya was stimulated by the visits of ecumenical leaders such as John Mott in the 1920s and '30s.
With the Japanese invasion, missionary leaders established a federation of Christian Churches, which in 1948 resulted in the formation of the Malayan Christian Council, representing the mainline, Protestant and Orthodox Churches in the country. The early years of the council saw a proliferation of committees to carry out national programmes.
The Council of Churches of Malaysia and Singapore (CCMS) was a result of a restructuring exercise in 1969 arising from localisation and nationalisation of the Churches in both these countries. In 1975 autonomous councils were set up in Malaysia and Singapore.
In the states of Sabah and Sarawak, bold initiatives were taken by Churches in the State to form an Association of Churches which brought together mainline Protestant, Roman Catholic and other, indigenous Churches.
By the early 1980s, it seemed obvious to Christians that in the light of the Islamic revival in the country, a wider ecumenical body was necessary to consolidate the minority voice of the Churches. Out of a series of national Christian conferences initiated by the CCM, the Christian Federation of Malaysia (CFM) was formed in 1986, comprising three bodies, namely, The Roman Catholic Bishops' Conference, The Council of Churches of Malaysia, and The National Evangelical Christian Fellowship. The particular mandate of the CFM is to safeguard the religious freedom and constitutional rights of Christians.
Though a minority community, Christians in Malaysia, represented by dedicated women and men, have played an important role in Malaysian society. Cooperation among Church leaders extends to championing moral issues, evangelization and joint social action on pressing social ills facing a fast developing nation.
But have all these factors led the Christian Churches onto the path of unity willed by Christ? A high level of collegiality and fraternity exists in relationships between the Roman Catholic, Orthodox, Protestant and some Free Churches. But this has not necessarily led them to strive for a common existence as united Churches. The path chosen is to work within existing multilateral ecumenical structures, so that Churches can do together all things except those that irreconcilable differences of conviction compel them to do separately.
A recent development is the great response shown to ecumenical worship services, especially the Week of Prayer for Christian Unity, the World Day of Prayer and National Day services. Most of these occasions are marked by pulpit exchanges and representative participation of ethnic Churches and lay leadership.
The Faith and Order Committee of the Council of Churches of Malaysia has begun to promote ecumenism through the dissemination of ecumenical materials and the organization of workshops. The prospect of working together to produce the preparatory material for the 1998 Week of Prayer for Christian Unity has inspired the members of the committee to promote ecumenism through patient theological dialogue and greater cooperation.
The preparatory committee comprised: Ng Ee Lin, Methodist pastor; Solomon Rajah, Evangelical Lutheran priest; Abraham Chacko, Mar Thoma priest; Charles Samuel, Anglican priest; A. E. Joseph, Methodist pastor; Dulcie Abraham, Anglican deaconess; Warren Lau, Lutheran priest; John Gnanapragasam, Roman Catholic priest; Lawrence Andrew, SJ, Roman Catholic priest; Jason Selvaraj, Anglican priest; Aileen Khoo, Methodist Diaconal Minister; Hermen Shastri, General Secretary of the CCM.
WEEK OF PRAYER FOR CHRISTIAN UNITY
List of Themes
Beginning from the time of official joint preparation of the materials by the WCC Faith and Order Commission and the Pontifical Council for Promoting Christian Unity
1968 "To the Praise of His Glory" (Eph 1:14)
1969 "Called to Freedom" (Gal 5:13)
(Preparatory meeting held in Rome, Italy).
1970 "We are Fellow Workers for God" (1 Cor 3:9)
(Preparatory meeting held at the Monastery of Niederaltaich, Federal Republic of Germany).
1971 "... and the Communion of the Holy Spirit" (2 Cor 13:13)
(Preparatory meeting held in Bari, Italy).
1972 "I Give You a New Commandment" (Jn 13:34)
(Preparatory meeting held in Geneva, Switzerland).
1973 "Lord, Teach us to Pray" (Lk 11:1)
(Preparatory meeting held at the Abbey of Montserrat, Spain).
1974 "That Every Tongue Confess: Jesus Christ is Lord" (Phil 2:1-13)
(Preparatory meeting held in Geneva, Switzerland)
(In April 1974 a letter was sent to member Churches and other interested parties concerning the setting up of local groups to be involved in the preparation of the Week of Prayer brochure. An Australian group was the first to take up this plan in preparing the 1975 initial draft of the Week of Prayer).
1975 "God's Purpose: All Things in Christ" (Eph 1:3.10)
(Material from an Australian group. Preparatory meeting held in Geneva).
1976 "We Shall be Like Him" (1 Jn 3:2) or "Called to Become What We Are"
(Material from Caribbean Conference of Churches. Preparatory meeting held in Rome, Italy).
1977 "Enduring Together in Hope" (Rom 5:1-5)
(Material from Lebanon, in midst of a civil war. Preparatory meeting held in Geneva).
1978 "No Longer Strangers" (Eph 2:13-22)
(Material from an ecumenical team in Manchester, England).
1979 "Serve One Another to the Glory of God" (l Pet 4:7-11)
(Material from Argentina. Preparatory meeting held in Geneva).
1980 "Your Kingdom Come" (Mt 6:10)
(Material from an ecumenical group in Berlin, German Democratic Republic. Preparatory meeting held in Milan, Italy).
1981 "One Spirit — Many Gifts — One Body" (1 Cor 12:3b-13)
(Material from Graymoor Fathers, USA. Preparatory meeting held in Geneva).
1982 "May All Find their Home in You, O Lord" (Ps 84)
(Material from Kenya. Preparatory meeting held in Milan, Italy).
1983 "Jesus Christ — the Life of the World" (1 Jn 1:1-4)
(Material from an ecumenical group in Ireland. Preparatory meeting held in Céligny (Bossey), Switzerland).
1984 "Called to Be One Through the Cross of our Lord" (1 Cor 2:2 and Col 1:20)
(Preparatory meeting held in Venice, Italy)
1985 "From Death to Life with Christ" (Eph 2:4-7)
(Material from Jamaica. Preparatory meeting held in Grandchamp, Switzerland).
1986 "You Shall Be my Witnesses" (Acts 1:6-8)
(Material from Yugoslavia [Slovenia]. Preparatory meeting held in Yugoslavia).
1987 "United in Christ — A New Creation" (2 Cor 6:17-6:4a)
(Material from England. Preparatory meeting held in Taizé, France).
1988 "The Love of God Casts Out Fear" (1 Jn 4:18)
(Material from Italy. Preparatory meeting held in Pinerolo, Italy).
1989 "Building Community: One Body in Christ" (Rom 12:5-6a)
(Material from Canada. Preparatory meeting held in Whaley Bridge, England).
1990 "That They All May Be One... That the World May Believe" (Jn 17)
(Material from Spain. Preparatory meeting held in Madrid, Spain).
1991 "Praise the Lord, All You Nations!" (Ps 117 and Rom 15:5-13)
(Material from Germany. Preparatory meeting held in Rotenburg an der Fulda, Federal Republic of Germany).
1992 "I Am With You Always... Go, Therefore" (Mt 28:16-20)
(Material from Belgium. Preparatory meeting held in Bruges, Belgium).
1993 "Bearing the Fruit of the Spirit for Christian Unity" (Gal 5:22-23)
(Material from Zaire. Preparatory meeting held near Zurich, Switzerland).
1994 "The Household of God: Called to Be One in Heart and Mind" (Acts 4:23-37)
(Material from Ireland. Preparatory meeting held in Dublin, Ireland).
1995 "Koinonia: Communion in God and With One Another" (Jn 15:1-17)
(Preparatory meeting held in Bristol, England).
1996 "Behold, I Stand at the Door and Knock" (Rev 3:14-22)
(Material from Portugal. Preparatory meeting held in Lisbon, Portugal).
1997 "We Entreat You on Behalf of Christ, Be Reconciled to God" (2 Cor 5:20)
(Material from Scandinavia. Preparatory meeting held in Stockholm, Sweden).
1998 "The Spirit Helps Us in our Weakness" (Romans (8:26)
(Material from France. Preparatory meeting held in Paris, France).
1999 "He will dwell with them as their God, they will be his peoples" (Rev 21:3)
(Preparatory material from Malaysia. Meeting held in Monastery of Bose, Italy).
SOME KEY DATES IN THE HISTORY
OF THE WEEK OF PRAYER
ca.1740 In Scotland we find a pentecostal movement with North American links, whose revivalist message included prayers for and with all Churches.
1820 The Reverend James Haldane Stewart publishes Hints for the General Union of Christians for the Outpouring of the Spirit.
1840 The Reverend Ignatius Spencer, a convert to Roman Catholicism, suggests a "Union of Prayer for Unity".
1867 The First Lambeth Conference of Anglican Bishops emphasises prayer for unity in the Preamble to its Resolutions.
1894 Pope Leo XIII encourages the practice of a Prayer Octave for Unity in the context of Pentecost.
1908 The observance of the "Church Unity Octave" initiated by the Reverend Paul Wattson.
1926 The Faith and Order movement begins publishing Suggestions for an Octave of Prayer for Christian Unity.
1935 Abbé Paul Couturier of France advocates 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 (Lyon, France) and the Faith and Order Commission of the World Council of Churches begin cooperative preparation of materials for the Week of Prayer.
1964 The "Decree on Ecumenism" of Vatican II emphasises 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 and the Secretariat for Promoting Christian Unity [now known as the Pontifical Council for Promoting Christian Unity] begin official joint preparation of the Week of Prayer text.
1968 For the first time the "Prayer for Unity" is celebrated on the basis of texts prepared jointly by "Faith and Order" and the Secretariat for Promoting Christian Unity.
1994 Text prepared in collaboration with YMCA and YWCA.
THE LOGO OF THE WEEK OF PRAYER
FOR CHRISTIAN UNITY 1999
When I designed a symbol to represent the unity of all Christians in the Week of Prayer, that particular time of the year in which they ask the Lord together for the grace of unity, I was inspired by the theme for 1999 taken from Chapter 21, verse 3 of the Revelation of St John: "See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them".
The question was how to express this in an image whose message was immediately comprehensible, even before the mind could assimilate its written content, reaching even those who cannot or perhaps would not 'read' it.
My task was not to design something concrete, but to represent the Apocalypse, the Revelation. I perceived golden rays, irregular while symmetrical, emanating from a source of light which became increasingly more intense towards the centre. These rays express the intensity of heat, exploding and coming towards the observer, communicating a sense of the expansion of light.
The four rays form the arms of a cross, and each reveals a particular concept, a key word in the theme drawn from Revelation. One extremity depicts the Alpha and Omega, in reference to this year of preparation for the Jubilee of the Year 2000: " 'I am the Alpha and the Omega', says the Lord God, who is and who was and who is to come, the Almighty" (Rev 1:8). On the opposite extremity I have placed the logo of the Jubilee, symbol of the period in time which will mark the everlasting grace of God-with-us. In this way, even at a first glance, one perceives the sense of eternity intrinsic to the celebrations for the Year 2000, with its message of past and future standing for the eternity of God's Revelation. The other arm of the cross connects two other symbols: the celestial city of Jerusalem and the Lamb. The celestial city of Jerusalem is "the home of God among mortals" (Rev 21:3); the Lamb is the Christ, who emanates from the light. "The true light, which enlightens everyone" (Jn 1:9), the Lamb is placed in the eternal dimension of space and time, beyond the blue halo which surrounds the circle, like the "the Lamb, standing on Mount Zion", listening to the new song of those He has redeemed by His death on the cross and by His Resurrection (cf. Rev 14:1-3).
The light and colour of the logo are enclosed within a circle, the symbol of perfection, around which is printed the biblical text for the Week of Prayer 1999. The revealed word therefore corresponds to supreme perfection, the Revelation of God in Christ. The radial orientation of the words is emphasised by a suffused unifying ray of light, the pale reflection of the light of the Lamb. The 'explosive' quality of the logo is also underlined by this circular arrangement of the words with respect to the symbols.
The halo delimiting the inner circle represents the boundary between the circle of light and the passage between the circle and the space beyond, and its blue colour symbolises the Holy Spirit, mediator between humanity in its continual search for the Light and Revelation. The green colour of the Alpha symbol represents the fecundity of the soul renewed by Love. The red of the Omega expresses the flame of divine Love and, together with the blue, it symbolises the Holy Spirit regenerating everyone with Love and Truth.
Lastly, I would like to draw attention to the shape of the rays of light which emanate from the central focus of the image. These rays are irregular and follow different 'paths'. They nonetheless all converge at the same point. This diversity represents the divisions between Christians, which must be overcome through the message of Revelation.
Chiara Braconi
Chiara Braconi is a member of the Community of the Sacred Heart and participates in the project Rondine Cittadella della Pace in Arezzo, Italy; she very willingly accepted to express her commitment to the unity of Christians through the design of this logo.