Over 1,000 people gathered in Phoenix, Arizona from July 28-August 2 for the ELCA 2025 Churchwide Assembly. The readings for worship were chosen to supplement the assembly theme, “For the Life of the World.” On Monday we proclaimed the body of Christ for the life of the world as we gathered for Holy Communion. Tuesday’s morning prayer centered us in baptism, as we heard the proclamation of John the Baptist in Luke’s gospel and gave thanks for the gifts of baptism. Wednesday’s service of Holy Communion focused on justice and peace for the life of the world and offered a time of communal lament. On Thursday morning, we prayed for the life of the world, adapting the format of Service of Word and Prayer as presented in All Creation Sings. For both Wednesday’s and Thursday’s services, the color of the day was blue, symbolizing our hope in Christ and our longing for justice and peace. Friday’s service of evening prayer in the plenary hall  included a confession and repentance for the sins of patriarchy as called for in the ELCA Social Statement, “Faith, Sexism, and Justice.” We’’ll share more about that service and additional resources in a blog post later this fall. The final service of Holy Communion on Saturday affirmed our vocation as ones sent as the body of Christ for the life of the world.

All the services are available to be viewed via the livestream but so much of what happens in worship takes place in the preparation beforehand and in the in-between times. Enjoy this photo gallery of the “stuff” from behind the scenes from the Phoenix Convention Center and from the worship services themselves. Additional professional photos from the worship services can be found on the ELCA’s Facebook page.

Behind the Scenes Photos

Photos from Worship, Courtesy of the ELCA

In the coming weeks, those in the United States will mark two significant anniversaries: five years since the murder of George Floyd in Minneapolis, Minnesota (May 25, 2020) and ten years since the murder of the Emanuel Nine at Mother Emanuel AME Church in Charleston, South Carolina (June 17, 2015).

The collects and petitions for the prayers of intercession provided below could be used as desired in worship on the Sundays closest to these dates. As with all prayers crafted for assembly worship, they may be adapted as needed for local use. The responses to the petitions match those provided in Sundays and Seasons for that Sunday and can be updated to fit your local practice.

 As the church marks the 5^th anniversary of the murder of George Floyd on May 25, 2025:

Collect
God of justice, the breath choked from George Floyd still haunts our streets and sanctuaries. We remember his name, his cry for mercy, and the uprising of sorrow and truth his death unleashed across the world. We confess the sin of racism—not only in systems and structures, but in the habits of our hearts and the silence of your church. Trouble our hearts until they break open with compassion. Strengthen us to labor for what still remains undone. Breathe your Spirit into your people, until all can breathe free, through Jesus Christ, our crucified and risen Lord. Amen.

Petition to include in the Prayers of Intercession
God of justice, the breath choked from George Floyd still haunts our streets and sanctuaries. We remember his name and his cry for mercy. Trouble our hearts until they break open with compassion. Strengthen us to labor for what still remains undone. Breathe your Spirit into your people, until all can breathe free. Hear us, O God.
Your mercy is great.

 As the church marks the 10^th anniversary of the murder of the Emanuel Nine on June 17, 2025 (or the previous Sunday, June 15):

Collect
God of mercy, ten years have passed, but the wounds of that night still cry out. We remember the slain of Mother Emanuel and grieve the hatred that desecrated their sanctuary. We confess the racism that endures in our nation and in your church. Turn our sorrow into repentance and our repentance into action. In our grief, show us the cross of Jesus Christ, your beloved, who has dismantled death in his dying. Though he still bears the wounds of our violence, he wears the crown of glory with all your martyrs, where he lives and reigns with you and the Holy Spirit, one God forever and ever. Amen.

Petition to include in the Prayers of Intercession
God of mercy, ten years have passed, but the wounds of that night still cry out. We remember the slain of Mother Emanuel and grieve the hatred that desecrated their sanctuary. We confess the racism that endures in our nation and in your church. Turn our sorrow into repentance and our repentance into action. In our grief, show us the cross of Jesus Christ, your beloved, who bore the wounds of our violence, and now wears the crown of glory with all your martyrs. God of grace,
hear our prayer.

 Additional resources for the anniversary of Emanuel Nine, including worship resources, are available at ELCA.org/EmanuelNine.

This post is shared jointly on the Ecumenical and Inter-Religious Perspectives blog and the ELCA Worship blog.

1700 years ago, in 325, the first ecumenical council was convened in Nicaea to discern matters central to the Christian faith, namely: How do we understand Jesus Christ? The council sought to end disputes about the divine nature of Jesus, and his relationship to God in an attempt to unify all of Christendom. The end-result, later expanded in 381, was the Nicene-Constantinopolitan Creed – a clear articulation of the complexity of the faith. However, a later addition to the creed – the “filioque” (‘and the Son’) – was made by the Latin church in an attempt to resolve yet another dispute. This has contributed to division between the Eastern and Western church for almost a millennium.

Last year, this division was meaningfully addressed in “The Common Statement on the Filioque,” issued by the Joint International Commission on Theological Dialogue between the Lutheran World Federation and the Orthodox church, a 40+-year international dialogue. This ecumenical breakthrough aligns with earlier actions of the ELCA including “A Lutheran-Orthodox Common Statement on Faith in the Holy Trinity,” issued in 1999 by the US Lutheran-Orthodox dialogue, and adopted by the Church Council in 2006. That same year the ELCA introduced Evangelical Lutheran Worship and included a footnote to the Nicene Creed that says it is appropriate to confess the creed without the filioque (p. 104).

As we commemorate the 1700^th anniversary of Nicaea, and celebrated a common date for Easter this year, “The Common Statement on the Filioque” presents us with an opportunity to move toward healing age-old divisions within Christ’s church, in light of our common affirmation that the filioque is no longer church-dividing. Recently, ELCA Church Council unanimously recommended “that the 2025 Churchwide Assembly prayerfully receive the 2024 Lutheran Orthodox Common Statement on the Filioque, understanding such reception to be an intention to lean into a fuller understanding of this issue and the promise of greater unity in the body of Christ.” By doing so, the ELCA would commit to: 1) reflect on our Trinitarian theology and the role of the Holy Spirit and 2) take continued steps toward local dialogue, understanding, and reconciliation with our Orthodox siblings.

To support this, we are pleased to announce a new study guide, whose primary author was the Rev. Dr. Jonathan Linman, pastor of Faith Evangelical Lutheran Church in Phoenix, Ariz., and Lutheran Ecumenical and Inter-Religious Representative for the Grand Canyon Synod. We are also grateful that the Rev. Dr. Dirk Lange, assistant general secretary for ecumenical relations at the Lutheran World Federation, and Bishop Emeritus Don McCoid, former bishop of the Southwestern Pennsylvania Synod, former executive for ecumenical and inter-religious relations in the Office of the Presiding Bishop, and longtime co-chair of the Joint International Commission on Theological Dialogue Between the LWF and the Orthodox Church, served as consultants.

The study guide provides a variety of entry points including study, worship, prayer, liturgy, and local dialogue and cooperation. We are eager to hear about your experiences and experiments with this resource in your congregations and communities.

Lastly, as you consider possibilities for omitting the filioque in worship this year, we offer language to help interpret this – whether printed in your worship folders, spoken verbally, or provided in other resources where you are helping people reflect on the good Lutheran question, “What does this mean?”

2025 marks the 1700th anniversary of the first ecumenical council of Nicaea. This commemoration is an opportunity to reflect on the importance of this church’s ecumenical self-understanding and vocation. Recent developments in Lutheran-Orthodox relations present the possibility of continuing the journey toward reconciliation between Eastern and Western Christianity after nearly a millennium of church division over the addition of the filioque clause (“and the Son”) to the Nicene-Constantinopolitan Creed. The Joint International Commission on Theological Dialogue between the Lutheran World Federation and the Orthodox Church’s 2024 Common Statement on the Filioque is an important ecumenical breakthrough, concluding that the filioque is no longer church-dividing and inviting further dialogue and renewed theological reflection on the Trinity and the role of the Holy Spirit. In faithful response to this invitation, today we will profess the Creed without the filioque clause.

We wish you a blessed Eastertide and a thought-provoking commemoration of this 1700^th anniversary of Nicaea.

In partnership,

Kathryn M. Lohre, executive, ecumenical and inter-religious relations & theological discernment, Office of the Presiding Bishop

Deacon John E. Weit, executive, worship, Office of the Presiding Bishop

Due to the historic misuse of “the Jews” in John’s passion to justify anti-Judaism, please consider how this gospel is read and heard in your assembly’s worship. The Consultation on Common Texts, the ecumenical body that curates the Revised Common Lectionary has provided the following paragraph. You are invited to include it in printed worship folders or read it aloud before the gospel is proclaimed. 

Throughout Christian history, references to “the Jews” in scripture—particularly in John and Acts—have been used to perpetuate negative stereotypes and falsely assign blame for the death of Jesus. These references gloss over significant distinctions among religious leaders, such as Pharisees, scribes, and Sadducees, and obscure the fact that Jesus and his disciples were themselves Jews. As Christians, we confess and lament the history of anti-Judaism associated with these texts. We renounce the evils of violence and discrimination against Jewish people. We strive for mutual understanding, respect, and partnership with Jewish neighbors and commit ourselves to the work of reconciliation among people of all faiths.

Several ELCA resources are available to help guide worship planners and preachers in navigating these important concerns. Preaching and Teaching “With Love and Respect for the Jewish People” is available from the ELCA Consultative Panel on Lutheran-Jewish Relations. An essay titled, “The Jews” in John’s Passion was published in the 2020 edition of the Sundays and Seasons worship planning resource from Augsburg Fortress. 

Note: This is an update to the November 2020 post “When Trust Is Broken: A Response to Allegations against Musician David Haas.”

When planning worship, pastors and musicians make important decisions about what their assembly will sing. What is sung is both an expression of the writer/composer and an act of faith by the singer. What we sing is linked to our memories and understanding of who God is and who we are as children of God.

For that reason, navigating choices become especially difficult when the composer or writer has been suspected of or accused of abuse. See the helpful article, “Hymns by Abusers, Cancel Culture, and Pastoral Responsibility” from the Center for Congregational Song.

In 2020, musician David Haas was accused of sexual misconduct by several women spanning many years. Although Haas is not a member of an ELCA congregation, Evangelical Lutheran Worship includes four hymns by him: “Blest Are They” (ELW 728), “Now We Remain” (ELW 500), “We Are Called” (ELW 720), and “You Are Mine” (ELW 581). Several institutions have requested congregations to no longer sing works by Haas pending an investigation. Those who plan worship in the ELCA are strongly encouraged to discontinue use of these hymns and other compositions in worship. Both the ELCA and Augsburg Fortress have taken steps to discontinue suggesting hymns by Haas in worship planning resources for this church and to amend existing resources currently available online. The ELCA and Augsburg Fortress Publishers have no plans to include his works in future resources and publications. The ELCA and Augsburg Fortress Publishers do not tolerate sexual misconduct or abuse.

Some have also raised concern regarding composer Cesáreo Gabaráin (ELW 817) and several hymns included in Libro de Liturgia y Cántico (LLC)). Gabaráin died in 1991 before allegations of abuse against him became public. His publisher in the United States, Oregon Catholic Press (OCP) released an updated statement on these allegations in November 2024. The update noted that OCP is reinstating Gabaráin’s music in their catalog because their investigation did not find credibility in the accusations. However, due to concern, you will not find his hymns suggested in Sundays and Seasons at this time. Those who plan worship in the ELCA may want to consider not including hymns by Gabaráin.

This church believes that God’s intention, revealed through the Scriptures, is for all of creation to flourish (Faith, Sexism, and Justice, p. 14). As the ELCA Social Message on “Gender-based Violence” declares, “God calls us to love. Gender-based violence is not love…. Simply stated, gender-based violence in all its forms is a sinful rebellion against the triune God and a rejection of God’s good work in this world” (p. 6). All forms of violence interfere with God’s beloved creatures flourishing. And when people abuse power and authority to break trust, they must be held accountable (“Gender-based Violence,” pp. 1-3, 6-7). This is particularly important when the people with power and authority serve in the church (Human Sexuality, p. 35).

Although these particular circumstances do not directly involve the ELCA, we as a church know we participate in the sin of gender-based violence. Through our own teaching documents, we have declared,

As a church of Jesus Christ, we deplore this suffering and we confess our collective and individual complicities in this violence in both church and society. The complex factors that contribute to the prevalence of this sin are deeply woven into society and into individual lives. As a member of Christ’s body, the Evangelical Lutheran Church in America (ELCA) shares in the brokenness and judgment brought on by gender-based violence. This church’s members are survivors, perpetrators and bystanders. (“Gender-based Violence,” pp. 2-3).

As you plan music for worship in your context, we encourage decisions that uphold God’s call to love the neighbor, especially those who have been harmed by gender-based violence. The ELCA resource, Principles for Worship, states that “assembly song forms memory and nurtures faith” and that “planning for worship calls for careful attention to the people’s memory” (Principle M-5; Application M-5C). When we become aware of songs that have positive associations for some are associated with painful memories and deep trauma for others, our concern for any who have been traumatized must be the church’s first priority. As noted in a recent document by the Mennonite church,

For survivors, singing a song of a known abuser can cause the traumatic harm of sexual violence to viscerally rush in. This is especially true when the abuser is alive or recently deceased. When people directly injured by the abuser’s violence experience a song as inseparable from its source, communities of faith cannot claim to make such a separation without doing harm to survivors.
Show Strength: How to Respond When Worship Materials Are Implicated in Abuse.

The same document outlines specific steps in a survivor-centered response and provides suggestions for how to address this issue in your community. While certainly challenging, we cannot shy away from these difficult conversations and turn from our responsibility to show solidarity with those who are abused.

As a church, the ELCA continues to learn, to act, and to trust God’s promise of presence, forgiveness, and guidance. As church together, we are always being made new to serve the neighbor in love, to end gender-based violence. To spread the word about this love for neighbor, join the World Council of Churches in Christ #ThursdaysinBlack, a global ecumenical campaign to prevent and end gender-based violence.

Anyone with knowledge of sexual misconduct or abuse in the ELCA should report it to their synod or to ELCA Safe Place. If the misconduct or abuse relates to children, it should be reported immediately to law enforcement.

Additional Resources

• Hymns by Abusers, Cancel Culture, and Pastoral Responsibility. This blog post was written by Brian Hehn, Director of the Center for Congregational Song
• Report from Into Account
• Gender-based Violence, ELCA Social Message adopted by Church Council in 2015
• Child Protection, ELCA Socal Message adopted by the Church Council in 2026
• Faith, Sexism, and Justice: A Call to Action, ELCA Social Statement adopted by the 2019 Churchwide Assembly
• Lowe, Mary Elise and Mary Streufert. ReEngaging ELCA Social Teaching on Faith, Sexism, and Justice (Augsburg Fortress, forthcoming in 2025).
• Human Sexuality: Gift and Trust, ELCA Social Statement adopted by the 2009 Churchwide Assembly
• #ThursdaysinBlack, a global ecumenical campaign to prevent and end gender-based violence.
• Research conducted at the 45^th Anniversary of the Ordination of Women includes rates of sexual and gender-based harassment and violence.
• ELCA Principles for Worship
• ELCA Safe Place to report misconduct
• Lutheran World Federation 2017 Assembly resolution for every member church to work within their church to address gender-based violence
• Show Strength: How to Respond When Worship Materials Are Implicated in Abuse, This resource from the Mennonite church offers a survivor-centered perspective on how individuals and communities of faith can respond when it is discovered that beloved songs and prayers were written by a person who has perpetrated sexual violence.

This blog post was co-written by Rev. Charbel Zgheib of the ELCA and Rev. Hakim Shukair of The Episcopal Church. 

Our faith is shaped by our prayer. For Arabic-speaking Christians in the Evangelical Lutheran Church in America (ELCA) and The Episcopal Church, worshiping in their native language deepens this connection. As the number of Arabic speakers grows in the U.S., creating a meaningful Arabic liturgy has become more than a translation task—it’s a vital step toward honoring and empowering faith communities.

The Power of Language in Worship
When Immigrant Christians in the United States pray in their native language, they engage with their faith at a deeper level, allowing worship to resonate in personal and culturally relevant ways. Arabic has become one of the most widely spoken languages in the United States, with over 1.4 million people now speaking Arabic at home, according to Pew Research. [1] Recognizing this, leaders in the Episcopalian and Lutheran traditions saw the importance of translating liturgy into Arabic. This translation ensures that Arabic-speaking members can pray, learn, and connect in a language that speaks directly to their hearts.

The Art and Challenge of Faithful Translation
Effective translation of liturgical texts is more than word-for-word substitution. Literal translations can feel rigid or unnatural, often failing to capture the original essence of the prayers and rituals. Collaborating with Arabic-speaking translators with theological backgrounds and editors who understand church language helped ensure that these translations are not only accurate but also spiritually meaningful.

The main resources used for translation were The Episcopal Church’s Book of Common Prayer and Evangelical Lutheran Worship, particularly focusing on the Eucharist, which is central to both traditions. This careful approach aimed to bring the richness of these texts to life for Arabic-speaking worshipers, crafting liturgical resources that feel at home in their cultural and linguistic context.

A Tangible Outcome: Arabic Resources for Worship
The work resulted in essential Arabic-language resources for significant parts of Christian life and worship. These include:

• Seasonal Bulletins and Feast Days: Liturgical bulletins for different seasons of the Church year and key festivals/feasts.
• Life Passages: Liturgies for Baptism, Marriage, and Funerals, which are foundational rites in the Christian journey.

These resources are currently used by two Arabic-speaking communities within the Episcopal and Lutheran churches: Salam Arabic Church in Brooklyn, New York, and Mother of the Savior Church in Dearborn, Michigan. For these communities, having an Arabic liturgy is not only a means of worship but a message that their culture and language are valued within these churches.

Building Bridges Through Language
By investing in Arabic liturgical resources, the Episcopal and ELCA churches demonstrate a commitment to cultural inclusivity. For Arabic-speaking members, this work communicates a sense of belonging and acknowledgment that their mother tongue, traditions, and identity are respected and integrated into the fabric of worship. This liturgical translation project fosters unity, bridges cultures, and makes the Church a welcoming home for all, no matter their native language.

In this way, the Arabic-speaking communities not only receive spiritual nourishment but also find a voice within the broader Church.

The Rev. Charbel Zgheib – Evangelical Lutheran Church in America

The Rev. Halim Shukair – The Episcopal Church

[1] Pew Research Center. “5 Facts About Arabic Speakers in the U.S.” Pew Research Center, May 18, 2023. https://www.pewresearch.org/short-reads/2023/05/18/5-facts-about-arabic-speakers-in-the-us/