Last Sunday's Thought: The Relationship between Personal Ethics and Business Ethics

‘For what will it profit them to gain the whole world and forfeit their life?’ (Mark 8:36). We have a similar remark in Matthew’s gospel (16:26): ‘For what will it profit a man if he gains the whole world and forfeits his soul?’ Jesus’ words to us are stark indeed. In Lent we can discover our true selves in prayer and contemplation of our relationship with our Maker.

Given the current debate on business ethics and the reputation of bankers in general, I found it somewhat counter-intuitive to come across a text from late last year in which the author argued that young people with ethical values should choose to enter the career of investment banking.

‘We are calling on people to be like Robin Hood, but by earning the money rather than stealing it’, the argument goes. The claim is that when looking at careers choices, young people are missing the point if they see banking as a less ethical option. Instead, it is argued, that someone becoming an investment banker could create sufficient wealth to make philanthropic donations that could make a bigger difference than someone choosing to work in a more ‘morally acceptable’ career such as for an aid charity. ‘The direct benefit a single aid worker can produce is limited, whereas the philanthropic banker’s donations might indirectly help 10 times as many people.’ If we compare typical incomes in investment banking with the cost of treating tuberculosis in the developing world, it is claimed that an ethically inclined banker who donated half his income could save 10,000 lives.

All well and good if it were to happen. We know that it does happen sometimes and can be very impressive. The total grant commitments of the Bill and Melinda Gates Foundation since inception in 1994 are $26.19 billion while the total 2010 grant payments were $2.6 billion. But we know that for every Bill Gates with his burning commitment to healthcare issues in the underdeveloped world, there are many investment bankers and other chief executives of companies who make paltry donations or none at all.

The Church Investors Group (CIG) is a group of investors connected with the Churches of Britain and Ireland with combined assets of c.£12.6 billion. In 2010 it commissioned a report on the Ethics of Executive Remuneration which deserves to be better known. It highlighted four ethical principles: concern for the poor; just pay; the dangers of wealth and the principle of good stewardship. It made seven recommendations. Investors should be most concerned about pay for the poor. Pay differentials are more important than absolute pay packages, and here the gap between the lowest and the highest paid must be set to narrow over time. Investors need to hold executives to account over performance. Investors should seek to prevent competitive pay policies between one company and another. They should dissuade companies from offering pay packages which encourage high risk behaviour. There should be transparency in pay packages in order to encourage accountability. Disinvestment should be considered in a case in which the policy of the company concerned is at variance with these recommendations.

The report is positive, and the acceptance of its value system would make a valuable difference. But ultimately the ethical principles of each person in the company or bank who has significant responsibilities is what matters. As the report argues, ‘attracting candidates with high levels of pay means they are disproportionately likely to put their own financial interests ahead of those of the company and its shareholders’. The ethos of the bank or the company has to become an ethical one overall, so that an individual who acts against the general ethical approach is spotted early on for being a ‘rogue trader’ in a different sense from the one this term is normally given.

There should be bankers and chief executives with uneasy consciences given the widespread misery the bailout of the banks has caused our society at large. It has been, and will continue to be, the less well to do in society who suffer the consequences disproportionately. The Church of England website has a prayer for those being made redundant. A small light was cast on the general gloom this week by a circular entitled ‘Trusting in God in the absence of work’. The three or four young people interviewed there on how their faith has helped them, or is continuing to help them, in their difficulties is truly inspirational. May God grant them, and all people in economic difficulties through no fault of their own, that comfort and hope when the future seems to offer none.

Note: at the 10.30 service, the congregation committed itself to uphold the Fairtrade Foundation Covenant.

Thought for Ash Wednesday and the First Sunday of Lent: what is Lent for?

‘I don’t think Christ needed 40 days in the desert. A long weekend would have done. It would have made it a lot easier…’ The late Sir Jimmy Savile was quoted thus in a newspaper article in 1995 which proclaimed ‘the ritual of abstinence over Lent … has all but disappeared. The British public has given up on giving up.’

The dire warnings of nearly a decade ago may not have entirely been confirmed by events, because the Church of England announced this year that one in three churchgoers were planning to observe Lent, but almost up to the last minute 32% of them hadn’t made up their minds on what to give up or take up. Sadly only 9% of those interviewed were considering ‘doing something spiritual like praying [or] reading the Bible’. Giving up chocolate or other treats or doing more positive or kindly acts were much more popular (respectively 17% and 21%). Apparently men are twice as likely to give up alcohol for Lent, whereas women are nearly three times more likely to give up chocolate.

Our understanding of the purposes of Lent seems to have narrowed. If we contemplate the needs of the world, as Christian Aid asks us to do in their Count Your Blessings journey for Lent, we are already meditating and opening ourselves up to God in prayer. This is the essential purpose of Lent. For as the late Cardinal Basil Hume remarked, ‘Christ shared our experience; he suffered as we suffer; he died as we shall die, and for forty days in the desert he underwent the struggle between good and evil.’

Continuing with the words of the late Basil Hume, the devil seeks to take advantage of Christ’s hunger ‘to tempt him to limit his concern to the relief of human need. These are vital concerns; but they cannot be the sole concern of the Church. We need daily bread; we need too a reason for living, a sense of purpose, a vision. We need the bread of life, the word of truth which comes from God.’ And as the Cardinal also remarked, the blessings we receive in the joy of the Resurrected Christ on Easter morning rest on the quality of our Lenten journey up to and including Holy Week.

Mark’s gospel emphasises that after his baptism in the river Jordan, Jesus went off straight to the wilderness for his 40 days’ preparation for his earthly ministry. The Devil comes to tempt him, but Christ is clear in his response: ‘I don’t have to prove that I am worthy of love. I am the Beloved of God, the One on whom God’s favour rests.’ Though, unlike us, Jesus remained ‘without sin’, he was not immune from temptation. In that respect, critically, he shared our human condition. And remember, too, that like us, the challenge of temptation never entirely left him. As Luke comments at the end of his version of the story of the temptation in the wilderness: ‘having exhausted all these ways of tempting him, the devil left him, to return at the appointed (or opportune) time’ (Luke 4:13). We are most severely challenged when we are closest to God and most open to God: it is then that temptation seeks to come in via an open back door precisely because our defences are down.

Last Sunday's Thought: what are the limits to dialogue with the world?

‘He’s all things to all men.’ To be able to satisfy everyone’s needs. It’s a good thing. Yet so often in our society it’s taken the other way round. If we try to please everyone, we begin to realize that it is impossible to do this. In this world, we can’t possibly keep everyone happy and we’ve just got to realize that we can’t be all things to all men. So much so that sometimes even the attempt to please all people is derided.

 ‘To the weak I became weak, so that I might win the weak. I have become all things to all people, so that I might by any means save some’ (1 Cor 9:22). If we were to isolate this passage from the rest of Scripture we might assume that Paul was willing to do anything to reach the lost, including adopting their lifestyle and compromising his ethics, morals and beliefs. If we use this logic then we cannot reach a drug addict unless we become one, we cannot reach a drunkard unless we drink alcohol in excess and so on. The notion that the church must become like the world to win the world has taken some areas of American evangelicalism by storm. Virtually every modern worldly attraction has a ‘Christian’ counterpart. There are Christian motorcycle gangs, Christian bodybuilding teams, Christian dance clubs, Christian amusement parks, and even Christian nudist colonies.

Paul was no encyclopaedia salesman for the Christian message. His purpose was evangelism, to catch souls. He wrote, ‘Am I now seeking the favour of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ’ (Gal.1:10). Paul preached the gospel exactly as he had received it directly from the Lord, and he always delivered that message ‘as of first importance’ (1 Cor. 15:3). He was unwilling to remove the offence from the gospel (Gal. 5:11). If the message was an offence, so be it: ‘We preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness’ (1 Cor. 1:23). But Paul would not make himself a stumbling block to unbelievers: ‘Give no offence either to Jews or to Greeks or to the church of God’ (10:32).

All of which carries with it important messages for ministry today as we seek to engage with non-Churchgoers and the non-Christian world, particularly in our services of baptism and funeral services. The design of church-growth strategies is to attract the unchurched. In principle this is good. But how effectively is this done? There has to be genuine Christian discipleship, and discipleship in depth. Hence the importance of small groups in Church, where all can explore the faith in depth. In Church itself, our priority must be the straightforward, Christ-centred proclamation of the unadulterated Word of God. Otherwise, as in Isaiah 53:1, the danger is that we return home crying out, ‘Who hath believed our report, and to whom is the arm of the Lord revealed?’ (cf. John 12:38).

 

Last Sunday's thought: the pivotal moment between the Old and the New Testament?

For those who feel their faith in visual terms, the depictions of Anna and Simeon by Rembrandt are of great interest. Rembrandt painted the Presentation of Jesus in the Temple first around 1627-8. Anna was painted by the great artist in 1631 pouring over a large book (not scroll!) of the Hebrew Scriptures. He died on 4 October 1669 without having completed the painting of Simeon with the Christ Child in the Temple. There is something particularly poignant about this fact, and the almost blind eyes of Simeon as if he saying the words ‘Master, now you are dismissing your servant in peace, according to your word; for my eyes have seen your salvation...’ (Luke 2:29-30).


The event took place in Jerusalem on the 40th day after the birth of Jesus. It is not only a ceremony that marks the end of the Christmas and Epiphany seasons, but a pivotal moment between the old and the new covenants. As John Paul II remarked, ‘In the mysterious encounter between Simeon and Mary, the Old and New Testaments are joined. Together the ageing prophet and the young mother give thanks for this Light which has kept the darkness from prevailing. It is the Light which shines in the heart of human life: Christ, the Saviour and Redeemer of the world, “a light for revelation to the Gentiles and for the glory of his people Israel”.’


Our desire to get the message across sometimes affects adversely our ability to tell the story effectively. And what more moving story can there be than of these two figures, Simeon and Anna, the one symbolizing the Law, the other the Prophets (Anna is called a ‘prophetess’) who each pronounce upon the child Jesus? The prophetic words spoken by the aged Simeon shed light on the mission of the Child brought to the temple by his parents: ‘Behold this child is set for the fall and rising of many in Israel, and for a sign that is spoken against ... that thoughts out of many hearts may be revealed’ (Luke 2:34-35). To Mary, Simeon says: ‘And a sword will pierce through your own soul also’ (Luke 2:35). As John Paul II expressed it, ‘The hymns of Bethlehem have now faded and the cross of Golgotha can already be glimpsed; this happens in the temple, the place where sacrifices are offered’. The mystery of the Incarnation leads inevitably to the crucifixion and the mystery of our Redemption.

Last Sunday's Thought: Praying together as Christians is more effective than praying separately

One of the most important initiatives since 1978, the preparation by ecumenical teams of themed materials for the Week of Prayer for Christian Unity, passes by almost all ‘ordinary’ worshippers unless they have developed a particular interest in ecumenism or interdenominational relations. This is not the place to examine why 45 years’ worth of rich materials should have not reached the Christian congregations more effectively than they have. It is simply a call to do better in the future.


If one looks back just to the last ten years of themes, the richness of these (largely neglected) insights from different parts of the world becomes evident:

      2001 I am the Way, and the Truth, and the Life (John 14:1-6)

      2002 For with you is the fountain of life (Psalm 36:5-9)

      2003 We have this treasure in clay jars (2 Corinthians 4:4-18)

      2004 My peace I give to you (John 14:23-31; John 14:27)

      2005 Christ, the one foundation of the church (1 Corinthians 3 1-23)

      2006 Where two or three are gathered in my name, there I am among them (Matthew 18:18-20)

      2007 He even makes the deaf to hear and the mute to speak (Mark 7:31-37)

      2008 Pray without ceasing (1 Thessalonians 5:(12a) 13b-18)

      2009 That they may become one in your hand (Ezekiel 37:15-28)

      2010 You are witnesses of these things (Luke 24:48)

      2011 One in the apostles’ teaching, fellowship, breaking of bread and prayer (cf. Acts 2:42)

      2012 We will all be Changed by the Victory of our Lord Jesus Christ (cf. 1 Cor 15:51-58).

Two particular insights from this year’s materials ‘reflect[ing] on our change in Christ’ are (1) the closer we come to the cross of Christ, the closer we come to one another; and (2) that in our divisions we cannot be strong enough to overcome evil in our times.

Ian S. Markham argues that ‘there is a sense that all Christian theology is part of the response to suffering and evil. The Fall … explains the propensity of humanity to inflict so much suffering and pain; the good news of redemption is the miracle that God is creating the possibility of a human life living for love rather than egotism; and the hope beyond the grave is the promise of redemption for all life forms made possible by the miracle of resurrection.’ When we pray, we are creating space for God to act. We are opening up channels for love to act and make a difference. The prayers of Christians are at their most profound and most heartfelt when they pray together, regardless of denomination. This is one of the great aims of the Week of Prayer for Christian Unity.

Drawbacks of the Product?: the E100 Bible Reading Scheme

The E100 Bible Reading scheme is attractively packaged by its author Whitney Kuniholm, who is President of the Scripture Union of the US, and offers those who follow it fifty extracts from the Old Testament and fifty from the New. The great difference in length between the two Testaments is ignored. The scheme, after all, is intended for Christians. A proportionately more intensive selection from the New Testament is therefore appropriate. Kuniholm writes: ‘…remember that your goal is not just to read the world’s greatest book, or to gain Bible knowledge, or even to develop greater spiritual discipline. All those things are important. Your higher goal is to meet the Author. The secret to making Bible reading more than just a good habit is to think of it as an opportunity to meet God – to have an encounter with the God who made you, who loves you and who desires to have a living relationship with you.’

The Old Testament selection of readings draws heavily on the early history of the people of Israel, on the deeds of Abraham, Isaac, Jacob and Joseph. One of the great weaknesses of the E100 Bible Reading scheme in my view is the fact that there is only one selection – number 46 on the suffering servant – from the Prophet Isaiah. Did we really need the repetitive errors of Samson (no. 29) in preference to selections from the prophet (or prophets) who is sometimes referred to as the Fifth Evangelist? In the prologue to his translation of Isaiah, Jerome (ca. 342-420) writes: ‘he should be called an evangelist rather than a prophet because he describes all the mysteries of Christ and the Church so clearly that you would think he is composing a history of what has already happened rather than prophesying about what is to come.’ Is that not the sort of resource we should have more of in the E100 Bible Reading scheme than so much on the history of the people of Israel?

The New Testament selection has the majority of readings after the death and resurrection of Christ. There are only five passages which seek to encapsulate the teaching of Christ. True, the good Samaritan (no. 59) and the Prodigal Son (no. 60) are there, but what of the great story recounted by Luke, the Rich Man and Lazarus or Lazarus and Dives (Luke 16:19-31) and the Parable of the Sheep and the Goats or the Judgement of the Nations in Matthew (Matthew 25: 31-46)? Both of these have the theme of punishment as a central focus, and on our conduct in this life as being a determining factor in how God will regard us when we see our maker. It is right to emphasise forgiveness in Jesus’ teaching; but we have also to recognize it’s not all plain sailing and that we are called to do our utmost to help bring about God’s kingdom here on earth and may be punished if we do not. Jesus identifies acts of mercy and kindness to others with mercy and kindness towards himself. We are called to love and serve God first, before all others. But it is in part by our respect for, and love of, humanity that our love of God is demonstrated.

E100 BIBLE READING CHALLENGE: IT COULD CHANGE YOUR WORLD

OLD TESTAMENT

IN THE BEGINNING

1 Creation Genesis 1:1–2:25

2 The Fall Genesis 3:1–3:24

3 The Flood Genesis 6:5–7:24

4 God’s Covenant with Noah Genesis 8:1–9:17

5 Tower of Babel Genesis 11:1–11:9

ABRAHAM, ISAAC AND JACOB

6 The Call of Abram Genesis 12:1–12:20

7 God’s Covenant with Abram Genesis 15:1–15:21

8 Isaac’s Birth and ‘Sacrifice’ Genesis 21:1–22:19

9 Jacob and Esau Compete Genesis 27:1–28:22

10 Jacob and Esau Reconcile Genesis 32:1–33:20

THE STORY OF JOSEPH

11 Sold into Slavery Genesis 37:1–37:36

12 Prison and Promotion Genesis 39:1–41:57

13 Ten Brothers go to Egypt Genesis 42:1–42:38

14 The Brothers Return Genesis 43:1–44:34

15 Joseph Reveals His Identity Genesis 45:1–46:7

MOSES AND THE EXODUS

16 Birth of Moses Exodus 1:1–2:25

17 The Burning Bush Exodus 3:1–4:17

18 The Ten Plagues Exodus 6:28–11:10

19 Passover and Exodus Exodus 12:1–12:42

20 Crossing the Red Sea Exodus 13:17–14:31

THE LAW AND THE LAND

21 The Ten Commandments Exodus 19:1–20:21

22 The Golden Calf Exodus 32:1–34:35

23 Joshua Succeeds Moses Joshua 1:1–1:18

24 Crossing the Jordan Joshua 3:1–4:24

25 The Fall of Jericho Joshua 5:13–6:27

THE JUDGES

26 Israel’s Disobedience Judges 2:6–3:6

27 Deborah Leads Israel Judges 4:1–5:3

28 Gideon Defeats the Midianites Judges 6:1–7:25

29 Sampson Defeats the Philistines Judges 13:1–16:31

30 The Story of Ruth Ruth 1:1–4:22

THE RISE OF ISRAEL

31 Samuel Listens to God 1 Samuel 1:1–3:21

32 King Saul 1 Samuel 8:1–10:27

33 David and Goliath 1 Samuel 16:1–18:16

34 David and Saul 1 Samuel 23:7–24:22

35 King David 2 Samuel 5:1–7:29

THE FALL OF ISRAEL

36 David and Bathsheba 2 Samuel 11:1–12:25

37 King Solomon 1 Kings 2:1–3:28

38 Solomon’s Temple 1 Kings 8:1–9:9

39 Elijah and the Prophets of Baal 1 Kings 16:29–19:18

40 The Fall of Jerusalem 2 Kings 25:1–25:30

PSALMS AND PROVERBS

41 The Lord is My Shepherd Psalm 23:1–23:6

42 Have Mercy on Me Psalm 51:1–5:19

43 Praise the Lord Psalm 103:1–103:22

44 Godly Wisdom Proverbs 1:1–4:27

45 Proverbs of Solomon Proverbs 16:1–18:24

THE PROPHETS

46 The Suffering Servant Isaiah 51:1–53:12

47 Jeremiah’s Call and Message Jeremiah 1:1–3:5

48 Daniel in the Lion’s Den Daniel 6:1–6:28

49 The Story of Jonah Jonah 1:1–4:11

50 The Day of Judgment Malachi 1:1–4:6

THE NEW TESTAMENT

IN THE BEGINNING

51 The Word Became Flesh John 1:1–1:18

52 Gabriel’s Message Luke 1:1–1:80

53 The Birth of Jesus Luke 2:1–2:40

54 John the Baptist Luke 3:1–3:20

55 Baptism and Temptation Matthew 3:13–4:17

THE TEACHING OF JESUS

56 Sermon on the Mount – Part 1 Matthew 5:1–6:4

57 Sermon on the Mount– Part 2 Matthew 6:5–7:29

58 The Kingdom of Heaven Matthew 13:1–13:58

59 The Good Samaritan Luke 10:25–10:37

60 Lost and Found Luke 15:1–15:32

THE MIRACLES OF JESUS

61 Feeding the Five Thousand Luke 9:1–9:36

62 Walking on Water Matthew 14:22–14:36

63 Healing the Blind Man John 9:1–9:41

64 Healing a Demon Possessed Man Mark 5:1–20

65 Raising Lazarus from the Dead John 11:1–11:57

THE CROSS OF CHRIST

66 The Last Supper Luke 22:1–22:46

67 Arrest and Trial John 18:1–18:40

68 The Crucifixion John 19:1–19:42

69 The Resurrection John 20:1–21:25

70 The Ascension Acts 1:1–1:11

THE CHURCH IS BORN

71 The Day of Pentecost Acts 2:1–2:47

72 Growth and Persecution Acts 3:1–4:37

73 The First Martyr Acts 6:8–8:8

74 Sharing the Word Acts 8:26–8:40

75 Good News for All Acts 10:1–11:18

THE TRAVELS OF PAUL

76 The Road to Damascus Acts 9:1–9:31

77 The First Missionary Journey Acts 13:1–14:28

78 The Council at Jerusalem Acts 15:1–15:41

79 More Missionary Journeys Acts 16:1–20:38

80 The Trip to Rome Acts 25:1–28:31

PAUL TO THE CHURCHES

81 More than Conquerors Romans 8:1–8:39

82 The Fruit of the Spirit Galatians 5:16–6:10

83 The Armour of God Ephesians 6:10–6:20

84 Rejoice in the Lord Philippians 4:2–4:9

85 The Supremacy of Christ Colossians 1:1–1:23

PAUL TO THE LEADERS

86 Elders and Deacons 1 Timothy 3:1–3:16

87 The Love of Money 1 Timothy 6:3–6:21

88 Good Soldiers of Christ 2 Timothy 2:1–2:26

89 All Scripture is God-breathed 2 Timothy 3:10–4:8

90 The Coming of the Lord 1 Thessalonians 4:13–5:11

THE APOSTLES’ TEACHING

91 The Most Excellent Way 1 Corinthians 13:1–13:13

92 A New Creation in Christ 2 Corinthians 4:1–6:2

93 A Living Hope 1 Peter 1:1–2:12

94 Faith and Works James 1:1–2:26

95 Love One Another 1 John 3:11–4:21

THE REVELATION

96 A Voice and a Vision Revelation 1:1–1:20

97 Messages to the Churches Revelation 2:1–3:22

98 The Throne of Heaven Revelation 4:1–7:17

99 Hallelujah! Revelation 19:1–20:15

100 The New Jerusalem Revelation 21:1–22:21

PRAY: before you read, asking God to help you

understand.

READ: the Bible passage for the day, perhaps

more than once.

REFLECT: on the passage. Write your thoughts in

a journal.

APPLY: what God teaches you from His Word to

your life.

PRAY: again, asking God to help you live out His

Word.

The E100 Bible Reading Challenge is a new exciting

way to read through the Bible. The Challenge is

based on carefully selected short Bible passages

— 50 from the Old Testament and 50 from the New

Testament — that helps you get the big picture of the

Bible without getting bogged down.

To take The E100 Bible Reading Challenge, follow

these simple steps:

1. Find a Bible translation that is easy for you to

understand.

2. Set aside a special time and place to read the Bible

each day.

3. Use this Track Your Progress Card.

4. Take the E100 Bible Reading Challenge!

Essential 100 is your

companion for The E100

Bible Reading Challenge. It

takes you through the 100

Old and New Testament

passages — so you’ll see how

all the major Bible themes fit

together. Written in a warm

& engaging style, it provides

life-related explanation for all

100 passages: plus application

questions, prayer help and

more.

Electronic version which allows for an increase in print size.

Week of Prayer for Christian Unity, 18-25 January 2012

Eight Days reflecting on our change in Christ. Over the week beginning on 18 January we are invited to enter more deeply into our faith that we will all be changed through the victory of our Lord Jesus Christ. The biblical readings, commentaries, prayers and questions for reflection, all explore different aspects of what this means for the lives of Christians and their unity with one another, in and for today’s world. We begin by contemplating the Christ who serves, and our journey takes us to the final celebration of Christ’s reign, by way of His cross and resurrection:

Day One: Changed by the Servant Christ

The Son of Man came to serve (cf. Mark 10:45). On this day we encounter Jesus, on the road to victory through service. We see him as the ‘one who came not to be served, but to serve, and to give his life, a ransom for many’ (Mark 10:45). Consequently, the Church of Jesus Christ is a serving community. The use of our diverse gifts in common service to humanity makes visible our unity in Christ.

Day Two: Changed through patient waiting for the Lord

Let it be so now, for it is proper to fulfil all righteousness (Matthew 3:15). On this day we concentrate on patient waiting for the Lord. To achieve any change, perseverance and patience are needed. Prayer to God for any kind of transformation is also an act of faith and trust in his promises. Such waiting for the Lord is essential for all who pray for the visible unity of the church this week. All ecumenical activities require time, mutual attention and joint action. We are all called to co-operate with the work of the Spirit in uniting Christians.

Day Three: Changed by the Suffering Servant

Christ suffered for us (cf. 1 Peter 2:21)

This day calls us to reflect on the suffering of Christ. Following Christ the Suffering Servant, Christians are called to solidarity with all who suffer. The closer we come to the cross of Christ the closer we come to one another.

Day Four: Changed by the Lord’s Victory over Evil

Overcome evil with good (Romans 12:21)

This day takes us deeper into the struggles against evil. Victory in Christ is an overcoming of all that damages God’s creation, and keeps us apart from one another. In Jesus we are called to share in this new life, struggling with him against what is wrong in our world, with renewed confidence and with a delight in what is good. In our divisions we cannot be strong enough to overcome evil in our times.

Day Five: Changed by the peace of the Risen Lord

Jesus stood among them and said: Peace be with you! (John 20:19)

Today we celebrate the peace of the Risen Lord. The Risen One is the great Victor over death and the world of darkness. He unites His disciples, who were paralyzed with fear. He opens up before us new prospects of life and of acting for His coming kingdom. The Risen Lord unites and strengthens all believers. Peace and unity are the hallmarks of our transformation in the resurrection.

Day Six: Changed by God’s Steadfast Love

This is the victory, our faith (cf. 1 John 5:4)

On this day we concentrate our attention on God’s steadfast love. The Paschal Mystery reveals this steadfast love, and calls us to a new way of faith. This faith overcomes fear and opens our hearts to the power of the Spirit. Such faith calls us to friendship with Christ, and so to one another.

Day Seven: Changed by the Good Shepherd

Feed my sheep (John 21:17)

On this day the Bible texts show us the Lord strengthening His flock. Following the Good Shepherd, we are called to strengthen each other in the Lord, and to support and fortify the weak and the lost. There is one Shepherd, and we are his people.

Day Eight: United in the Reign of Christ

To the one who conquers I will give a place with me on my throne (Revelation 3:21)

On this last day of our week of prayer for Christian Unity we celebrate the Reign of Christ. Christ’s victory enables us to look into the future with hope. This victory overcomes all that keeps us from sharing fullness of life with him and with each other. Christians know that unity among us is above all a gift of God. It is a share in Christ’s glorious victory over all that divides.

For the full materials