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The Jesus Prayer: An Interview with John Michael Talbot

How were you first introduced to the Jesus Prayer, and what inspired you to write a book about it?

I first discovered the Jesus Prayer early in my vocation at the old Alverna Retreat Center in Indianapolis, Indiana. I used it as a rosary that was more approachable for me as a Jesus People Protestant becoming Catholic. Later I discovered the wonders of the Marian rosary as well.

Many Protestants object to the repetitive element of prayers like the Jesus Prayer or the Marian rosary. However, in Scripture, Jesus does not condemn repetition, but vain repetition. The Lord’s Prayer, for instance in the Didache, is a repetitive prayer that the early Church prayed three times a day. What Jesus condemns is vain repetition. The Greek word used there means “a baby babbling words that they don’t understand.” So it’s not repetition that is the issue, but vain repetition.

I prayed, studied, and taught the Jesus Prayer for decades before writing about it. The main point is to drop the Prayer from the head to the heart, or the center of our being. But I found that some objective understanding of the words “Lord Jesus Christ, Son of God, have mercy on me, a sinner” were quite life-changing. So go through the Prayer word by word and unpack what I hope is a deeper meaning. Then we drop from the head to the heart—or the mystical center of our being—in an intuitional praying of those words that build on but surpasses mere objective meaning. It becomes a personal love relationship with Jesus Christ. As Pope Francis said at the beginning of his pontificate, “I invite every Christian at this very moment to a renewed personal encounter with Jesus Christ.” The Jesus Prayer is a great traditional tool to aid in that encounter.

You approach Eastern Christianity from the Franciscan tradition. What can Western rite Catholics learn from the East?

It’s true that I discovered Eastern Christianity when I was still a Franciscan in my early days. Indeed, St. Bonaventure had nearly achieved unity between the East and the West prior to the II Council of Lyons. Unfortunately, St. Bonaventure died before he could arrive at that ecumenical council. And as history shows, the unity achieved there only held together for a brief time.

As I grew into the more broad eremitical, or hermit, and monastic tradition, my love for Eastern Christianity expanded. It began with a deep appreciation of the desert fathers and mothers, who come from the Coptic tradition. In fact, that remains a real touchstone for my spiritual life along with the Franciscan and Benedictine traditions. And the great Franciscan scholar, Kajetan Esser, was famous for saying that St. Francis was like a desert father for the West. The main difference was he was a father for the whole world, while desert fathers were mainly over particular monasteries and monks. I also grew in my love for Athonite and Russian monastic spirituality, just to name two.

From the monastic appreciation of the East, I crossed over into a love for Eastern Liturgy, which I still cherish today. I’ve studied Eastern Liturgy in some depth. In my studies of Eastern Liturgy, I discovered a new richness when I prayed the Roman Liturgy, which flows from the same source and encompasses all the same essential elements but in a more spartan and brief form. All of the various streams of Eastern and Western Liturgy contain the same essential elements that unites them all. Jesus’ Real Presence in the Eucharist is the source and summit of all of them.

I also have a great love for icons. The West tends to have sacred art, and the East has icons. We look at sacred art for inspiration. The icon looks at us to inspire us and draw us into eternity. The icon is a window to heaven in which Jesus, the Trinity, and the saints and scenes depicted first gaze at us and draw into that heavenly reality. This is very different from the average Western approach. It is incredibly incarnational.

In our monastery church we have wonderful icons from Oleh Skoropadsky in Ukraine of our patron saints, Francis and Clare of the thirteenth century mendicants, Benedict and Scholastica of Western monasticism, Romuald and Bruno—the semi-eremitical reformers of the tenth and eleventh centuries—Antony and Pachomious of the Desert, and Basil and Augustine with a kind of patristic urban monasticism. It is wonderful to be reminded of such a great communion of monastic saints whoever we pray in chapel together or privately.

How does your research and preparation differ when writing music versus writing books?

The research is very similar. I tend toward rather extensive word studies of Scripture and historical studies of saints. I say that I am not a scholar, but my music and books are based on scholarship. I read scholars and depend on their scholarship, but I am not a scholar. I’m just a lay monastic and musician who loves scholars.

But the actual creative process between writing books and music is quite different for me. My music tends to flow naturally out of years of prayerful study, but it flows in the Spirit on a more intuitional level. Writing books contains much of that same inspiration but must by its nature deal more objectively with the subject. But I must admit that some of my better book writing flows from a place that I simply call “the zone.”  That zone is a place of deep prayer where time and space break through to eternity and infinity. And my best writing of both music and books comes from that place of prayer.

What role can technology play for those pursuing contemplative, mystical, and monastic life?

It plays a significant role now but didn’t in the beginning. In the beginning I wrote out all my books and music by hand on legal pads. We had copious collections of my handwritten books and music before our Monastery fire of 2008, which destroyed all our archives, including my family heritage and all my old manuscripts. It was a devastating loss that still reminds me that much that we value in this life is temporary at best. Only our life in Jesus is eternal. In the end, it’s all that matters.

I must admit that I loved writing books by hand in those days. There’s something quite personal about writing a text in your own hand. And when I look back on the few surviving manuscripts that I have from that era, I can see that when I really got into “the zone,” my handwriting opened up and became more beautiful. It became a prayer. When I was writing more on the human and objective level the writing tended to become smaller and more compressed. There is something quite significant for me there.

But it was also quite difficult to do research into commentaries from Greek and Hebrew word studies in those days. It took having access to our large library and sitting at a large table or desk with numerous books stacked and opened before me as I wrote. Sometimes I joke and say that was when I developed migraine headaches, which I now know are part of my hereditary inheritance!

The use of computer technology, the internet, and of course programs like Verbum have made such study much easier and less time consuming. Greek and Hebrew word studies became much simpler. And I have found that readers enjoy at least the taste of such things to open up the meanings especially of biblical texts. However, I still prefer to write my music by hand.

And I confess that I don’t find ordinary daily reading books on a tablet or computer as satisfying as sitting with a hard copy book on my lap in a cozy chair for a deeper contemplative read. Somehow for me, the spirituality of the text gets written deeper into my spirit and soul when I prayerfully read hard copy books. Some say that this is generational. But I have heard from publishers that even younger readers have a similar experience.

In the end, I’d say that these two modes of writing and study, by hand or with a computer, complement one another. I love programs like Verbum and the now classic Microsoft Word. But I also like to write by hand and read hard copy books for spiritual reading.

Do you have any prayer requests for our readers?

We take many prayer requests at Little Portion Hermitage and Monastery. And we pray for them daily. I deeply appreciate your asking me for our requests!

We see an evolution, or some would say a degeneration, in Western civilization today—and even throughout the world—that is quite troubling. Despite our many strides forward, we have lost something precious. We are losing God, or at least a traditional understanding of faith and morality in God. Christians are having to learn to minister from the margins as we no longer represent the mainstream of the culture in which we live. Consequently, we are often misunderstood, despite our best attempts to communicate. We have been marginalized and even demonized. Worse yet, we are simply ignored. Some of that is our own fault due to living our faith badly. Some of it is just part of being counter-cultural in a godless secularist culture. It is harder and harder to attract vocations to monastic life in a culture that sees little value in Christianity, much less in monastic Christianity.

But there is good news! Development of doctrine comes through specific questions and challenges to our faith that require more specific answers. Growth isn’t always easy. Sometimes it is downright clumsy! And historically, the Church always grows stronger during times of persecution or seeming irrelevance. She grows from the seed of the blood of the martyrs, both red, white, and green.

Monasteries provide a wonderful opportunity as havens of prayer and hospitals for the soul in the midst of increasingly godless secularism in Western culture. And many come to dip in the deep spiritual waters of the soul found in monasteries. The problem is that many want to affiliate or visit monasteries. But without actual monastics to run these monasteries, they will soon disappear, and there will be no monasteries with which to affiliate or visit. But there remain those courageous souls who dare to give up everything, quite literally, to become disciples of Jesus Christ as monastics. So we need prayers for new monastic vocations. And we need prayers and donations for the maintenance of these holy places.

Here at Little Portion Hermitage and Monastery, we continue with my various ministries: music, books, personal appearances, and my online Inner Room School of Spirituality, as well as Little Portion Bakery, which produces some of the best granola and baked goods you’ve ever tasted! We also operate a Retreat Center, which is opening up again after COVID, and Pilgrimages and day visitors who come as a steady stream. So we need your prayers and support to keep these ministries operational. They remain blessings beyond what I could have imagined when I first embraced Jesus in monastic life 41 years ago. The wonder of this life has exceeded my wildest dreams or expectations. All things are possible with God!

John Michael Talbot’s The Jesus Prayer is available for $3.99 through the end of July.

He will gather the dispersed… from the four corners of the earth

Day 8 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 8 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Isaiah 11:12–13 (Ephraim shall not be jealous of Judah, and Judah shall not be hostile towards Ephraim)
Psalm 106:1-14, 43–48 (Gather us to give thanks to hour holy name)
Ephesians 2:13–19 (He has broken down the dividing wall)
John 17:1–12 (Be on your guard against all kinds of greed)

The Caribbean churches work together to heal the wounds in the Body of Christ in the region, which are a legacy left by colonization. Reconciliation often demands repentance, reparation and the healing of memories. One example is the acts of apology and reparation between Baptists in Britain and the Caribbean. Like Israel, the Church in its unity is called to be both a sign and an active agent of reconciliation.

Reflection

Throughout the biblical narrative of salvation history, an unmistakable motif is the unrelenting determination of the Lord to form a people whom he could call his own. The formation of such a people – united in a sacred covenant with God – is integral to the Lord’s plan of salvation and to the glorification and hallowing of God’s Name.

The prophets repeatedly remind Israel that the covenant demanded that relationships among its various social groups should be characterized by justice, compassion and mercy. As Jesus prepared to seal the new covenant in his own blood, his earnest prayer to the Father was that those given to him by the Father would be one, just as he and the Father were one. When Christians discover their unity in Jesus they participate in Christ’s glorification in the presence of the Father, with the same glory that he had in the Father’s presence before the world existed. And so, God’s Covenanted people must always strive to be a reconciled community – one which itself is an effective sign to all the peoples of the earth of how to live in justice and in peace.

Prayer

Lord,
we humbly ask that, by your grace, the churches throughout the world may become instruments of your peace. Through their joint action as ambassadors and agents of your healing, reconciling love among divided peoples, may your Name be hallowed and glorified.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

Building family in household and church

Day 7 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 7 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Exodus 2:1-10 (The birth of Moses(
Psalm 127 (Unless the Lord builds the house, those who build it labour in vain(
Hebrews 11:23–24 (Moses was hidden by his parents … because they saw that the child was beautiful)
Matthew 2:13-15 (Joseph got up, took the child and his mother by night, and went to Egypt)

In the Caribbean the family continues to be adversely affected by the legacy of enslavement and by new factors such as the migration of parents, financial problems and domestic violence. Facing this reality, the churches of the Caribbean are working to give support to both nuclear and extended families.

Reflection

Families are of central importance for the protection and nurture of children. The Bible accounts of the infancies of both Moses and Jesus, who were in mortal danger from the moment they were born because of the murderous orders of angry rulers, illustrate how vulnerable children can be to external forces. These stories also show how action can be taken to protect such little ones. Matthew presents us with a model of fatherhood that is in loving fidelity to the Lord’s command, especially in turbulent times.

The Scriptures view children as a blessing and as hope for the future. For the Psalmist, they are ‘like arrows in the hand of a warrior’. As Christians, we share a common calling to live as supportive family networks, relying on the strength of the Lord for the task of building strong communities in which children are protected and can flourish.

Prayer

Gracious God, you sent your son to be born in an ordinary family with ancestors who were both faithful and sinful. We ask your blessing upon all families within households and communities. We pray especially for the unity of the Christian family so that the world may believe. In Jesus’ name we pray. Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

Let us look to the interests of others

Day 6 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 6 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Isaiah 25:1-9 (Let us be glad and rejoice in his salvation)
Psalm 82 (Maintain the right of the lowly and the destitute)
Philippians 2:1-4 (Let each of you look not to your own interests, but to the interests of others)
Luke 12:13–21 (Be on your guard against all kinds of greed)

Changing international banking regulations continue to have a negative impact on the trade and commerce of the Caribbean and threaten the economic survival of many families. It has become increasingly difficult for Caribbean people working abroad to send money back to their families. The Churches in the Caribbean introduced the Credit Union movement in order for the poor to have access to finance for economic activity.

Reflection

The witness of the Scriptures is consistent that God always makes a preferential option for the poor: the right hand of God acts for the powerless against the powerful. Similarly, Jesus consistently warns against the dangers of greed. Despite these warnings, however, the sin of greed often infects our Christian communities and introduces a logic of competition: one community competing against the next. We need to remember that insofar as we fail to differentiate ourselves from the world, but conform to its divisive Competing spirit, we fail to offer a refuge for the needy in distress, a shelter from the storm’.

For our different churches and confessions, to be rich in the sight of God is not a case of having many members belonging – or donating – to one’s own community. Rather, it is to recognise that as Christians we have countless brothers and sisters right across the world, united across the economic divisions of North and South’. Conscious of this fraternity in Christ, Christians can join hands in promoting economic justice for all.

Prayer

Almighty God, give courage and strength to your church to continually proclaim justice and righteousness in situations of domination and oppression. As we celebrate our unity in Christ, may your Holy Spirit help us to look to the needs of others.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

Hark, the cry of my poor people

Day 5 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 5 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Deuteronomy 1:19-35 (The Lord God goes before you and carried you)
Psalm 145:9-20 (The Lord upholds all who are falling)
James 1:9-11 (The rich will disappear like a flower in the field)
Luke 18:35-43 (Jesus, Son of David, have mercy on me!)

The Caribbean economies have traditionally been based on the production of raw materials for the European market and so have never been self-sustaining. As a Consequence, borrowing on the international market became important for development. The requirements of such borrowing impose a reduction of spending on transport, education, health and other public Services, which impacts most severely on the poor. The Caribbean Conference of Churches has launched an initiative to address the current debt crisis in the region and through their international networks to come to the aid of the poor.

Reflection

We can imagine the noise of the crowd as Jesus enters Jericho. Many voices shout down the cry of the blind beggar. He is a distraction and an embarrassment. But through all this tumult Jesus hears the blind man’s voice, just as God always hears the cries of the poor in the Hebrew Scriptures. The Lord who upholds the falling not only hears, he responds. Thereby, the beggar’s life is radically transformed.

The disunity of Christians can become part of the world’s tumult and chaos. Like the arguing voices outside Jericho, our divisions can drown out the cry of the poor. However, when we are united we become more fully Christ’s presence in the world, better able to hear, listen and respond. Rather than increasing the volume of discord, we are able to truly listen and so discern the voices that most need to be heard.

Prayer

Loving God, you lift up the poor and distressed and restore their dignity. Hear now our cries for the poor of our world, restore their hope and lift them up, that all your people may be one. This we pray in Jesus name.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

Hope and Healing

Day 4 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 4 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Isaiah 9:2-7a (His authority shall grow continually, and there shall be endless peace)
Psalm 34:1-14 (Seek peace, and pursue it)
Revelation 7:13-17 (God will wipe away every tear from their eyes)
John 14:25-27 (Peace I leave with you)

Within the Caribbean, violence is a problem to which the churches are called to respond. There is an alarmingly high rate of murder, much of which stems from domestic abuse, gang warfare and other forms of criminality. There is also a rising rate of self-harm and Suicide in Some parts of the region.

Reflection

The kingdom which God promised, the kingdom which Jesus proclaimed and made manifest in his ministry, is a kingdom of righteousness, peace and joy in the Holy Spirit. What does this Good News mean for those trapped in the darkness of violence? In the prophet’s vision, light shone on those who lived in a land of deep darkness. But how can Christians bring the light of Jesus to those living in the darkness of domestic and gang violence? What sense of hope can Christians offer? It is a sad reality that division among Christians is a countersign, which hampers the communication of hope.

However, the quest for peace and reconciliation between the different churches and confessions is the opposite of that. When Christians strive for unity in a world of conflict, they offer the world a sign of reconciliation. Christians who refuse to enter a logic of privilege and status, who refuse to demean others and their communities, give witness to the peace of God’s kingdom, where the Lamb guides the saints to springs of the water of life. This is a peace the world needs, and one which brings healing and comfort to those afflicted by violence.

Prayer

God of all comfort and hope, your resurrection defeated the violence of the cross. As your people,
may we be a visible sign that the violence of the world will be overcome. This we pray in the name of our risen Lord.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

Your body is a temple of the Holy Spirit

Day 3 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 3 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Exodus 3:4-10 (God frees those who are in human bondage)
Psalm 24:1-6 (Lord, we are the people who seek your face)
1 Corinthians 6:9-20 (Therefore glorify God in your body)
Matthew 18:1-7 (Woe to the one by whom the stumbling block comes)

Many Christian churches in the Caribbean share a concern about the issue of pornography, especially via the internet. Pornography has destructive consequences for human dignity, particularly for children and young people. Like slavery, it Commodifies human beings, ensnares those addicted to it and damages wholesome loving relationships.

Reflection

The book of Exodus demonstrates God’s concern for people in human bondage. God’s revelation to Moses at the burning bush was a powerful declaration of his will to free his people. God observed their misery, heard their cry and so came to deliver them. God still hears the cry of those who are subject to enslavement today, and wills to deliver them. While sexuality is a gift of God for human relationships and the expression of intimacy, the misuse of this gift through pornography enslaves and devalues both those caught up in producing it and those who consume it. God is not impervious to their plight and Christians are called to be similarly concerned.

St. Paul writes that we are called to give glory to God in our own bodies, which means that every part of our lives, including our relationships, can and should be an offering pleasing to God. Christians must work together for the kind of society that upholds human dignity and does not put a stumbling block before any of God’s little ones, but, rather, enables them to live in the freedom which is God’s will for them.

Prayer

By your heavenly grace, O God, restore us in mind and body, create in us a clean heart and a pure mind that we may give glory to your Name. May the churches attain unity of purpose for the sanctification of your people, through Jesus Christ who lives and reigns with you in the unity of the Holy Spirit, for ever and ever.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

No longer as a slave but a beloved brother

Day 2 Reflection

The theme for the 2018 International Week of Prayer for Christian Unity is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6).

We continue with day 2 of the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Readings:
Genesis :26-28 (God created humankind in God’s own image)
Psalm 10:1-10 (Why, O Lord, do you stand far off?)
Philemon (No longer as a slave but more than a slave, a beloved brother)
Luke 10:25-37 (The Parable of the Good Samaritan)

Human trafficking is a form of modern-day slavery in which victims are forced or tricked into sex work, child labour and the harvesting of organs for the profit of the exploiters. It is a global, multimillion-dollar industry. It is also a growing problem across the Caribbean. Reformed Churches in the Caribbean have joined with the Council for World Mission and the Caribbean and North American Council for Mission to educate Christian communities to end the scourge of human trafficking.

Reflection

One of the first things we learn about God in the Hebrew and Christian Bible is that God created humankind in his own image. However, this profound and beautiful truth has often been obscured or denied throughout human history. For instance, in the Roman Empire, the dignity of those enslaved was denied. The Gospel message is entirely different to this. Jesus challenged the social norms that devalued the human dignity of Samaritans, describing the Samaritan as the neighbour of the man who had been attacked on the road to Jericho – a neighbour to be loved, according to the Law. And Paul, made bold in Christ, describes the once-enslaved Onesimus as a beloved brother, transgressing the norms of his society and affirming Onesimus’s humanity.

Christian love must always be a courageous love that dares to cross borders, recognising in others a dignity equal to our own. Like St. Paul, Christians must be ‘bold enough in Christ’ to raise a united voice in clearly recognising trafficked persons as their neighbours and their beloved brothers and sisters, and so work together to end modern-day slavery.

Prayer

Gracious God,
draw near to those who are victims of human trafficking, assuring them that you see their plight and hear their cry. May your Church be united in compassion and courage to work for that day when no one will be exploited and all will be free to live lives of dignity and peace. This we pray in the name of the Triune God who can do immeasurably more than we can ask or imagine.
Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

 

You shall also love the stranger

Day 1 Reflection

Today marks the beginning of the 2018 International Week of Prayer for Christian Unity. This is an important period of time to help us feel the weight of Jesus’ prayer “that they may all be one” (John 17:21). Hiding from our division only weakens the Church.

This year’s theme is: Your right hand, O Lord, glorious in power (cf. Exodus 15:6)

During these days we will be sharing with you the biblical reflections from the official handbook, which was drafted this year by the Churches of the Caribbean. (You can download it here.)

Day 1 | You shall love the stranger, for you were strangers in the land of Egypt

Readings:
Leviticus 19:33-34 (You shall love the alien as yourself)
Psalm 146 (The Lord watches over the strangers)
Hebrews 13:1-3 (Some have entertained angles without knowing it)
Matthew 25:31-46 (I was a stranger and you welcome me)

After becoming the first independent black republic, Haiti extended hospitality to other enslaved peoples in search of freedom. Recent times have brought severe economic hardship to Haitians, many of whom have left home, making perilous journeys in hope of a better life. In many instances they have been met with inhospitality and legal barriers. The Caribbean Council of Churches has been involved in advocacy to challenge those nations that are restricting or stripping Haitians of citizenship rights.

Reflection

The Israelites’ memory of being strangers in the land of Egypt lay behind the Law’s instruction that God’s people were to welcome the stranger in their midst. The memory of their own exile was expected to prompt empathy and solidarity with contemporary exiles and strangers. Like Israel, our common Christian experience of God’s saving action goes together with remembering both alienation and estrangement – in the sense of estrangement from God and from his kingdom. This kind of Christian remembering has ethical implications. God has restored our dignity in Christ, and made us citizens of his kingdom, not because of anything we did to deserve it but by his own free gift in love. We are called to do likewise, freely and motivated by love. Christian love is to love like the Father, that is to recognize dignity and to give dignity, and thereby to help bring healing to the broken human family.

Prayer

Eternal God,
You belong to no culture and land but are Lord of all,
you call us to welcome the stranger in our midst.
Help us by your Spirit,
to live as brothers and sisters,
welcoming all in your name,
and living in the justice of your kingdom.
This we pray in Jesus’ name, Amen.

The Church has much to teach us about ecumenism and God’s call to unity. Learn more with the Pontifical Council for Promoting Christian Unity Collection.

 

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