Ecumenism in Canada / Oecum�nisme au Canada

New coordinator for Anglican ecumenical relations

2011-12-13T20:31:00Z

Archdeacon Bruce Myers has been appointed coordinator for ecumenical relations with the Anglican Church of Canada's Faith, Worship and Ministry department.

by Diana Swift, Anglican Journal

As of Jan. 2, the Anglican Church of Canada will have a dedicated new advocate for ecumenism.

Archdeacon Bruce Myers, missioner of communications in the diocese of Quebec, will assume a one-year, part-time position as coordinator for ecumenical relations with the Faith, Worship and Ministry department of General Synod.

"I've always had a passion for ecumenism even if I didn't always call it that," says Myers, who is manager of the Quebec diocese's website and editor of its newspaper, Gazette. "Early on, I recognized that it was not right that the body of Christ was divided into so many pieces."

Myers, who holds a master's degree in ecumenical theology from the The Ecumenical Institute of Bossey in Switzerland, now brings that passion to healing the divisions in Christendom, so much of which was united as one church for 15 centuries. "I think ordinary Christians of every denomination are questioning whether the differences are all that important when we share so much in common," he says. "The overarching ecumenical task is how to mend those broken fences and relations."

]]> Ecumenism got off to an enthusiastic start in 1948 with the founding of the World Council of Churches in Amsterdam and later got a booster shot from Vatican II, but several decades later, there's a sense of disappointment that true, organic reconciliation has not yet happened. "People are asking why the differences are still causing divisions," he says, adding that he was heartened when Vision 2019 identified building the Anglican church's ecumenical partnerships as a priority.

As coordinator for ecumenical relations, Myers will provide staff support to Anglicans engaged in bilateral dialogues, including the Anglican-Roman Catholic Theological Dialogue, the Anglican-Roman Catholic Bishops' Dialogue, and the Joint Anglican-Lutheran Commission the United Church of Canada (with which the Anglican church discussed union in the 1970s).

Also falling within his purview is monitoring developments in the Canadian Council of Churches and the World Council of Churches as well as all aspects of the Anglican Church of Canada's relations with other denominations. He will provide what clergy and volunteers need to carry out that work as well as staff ecumenical meetings and support the network of diocesan ecumenical officers.

Since most of this work can be done remotely, Myers will remain based in Quebec, where he will continue to serve as incumbent at St. Michael's Sillery until Jan 8.

Vacant for the past year, the coordinator's role was previously filled by Canon Alyson Barnett-Cowan, former director of faith, worship and ministry, now Director for Unity, Faith and Order at the Anglican Communion office in London, and after her, by theologian Natasha Klukach, who currently serves with the World Council of Churches in Geneva.

Equal rights for all the measure for assessing freedom of religion

2011-12-06T11:25:00Z

Participants of the WCC consultation on freedom of religion in Istanbul

[WCC News] An international study process developed by the World Council of Churches (WCC) is preparing a report on freedom of religion as a fundamental human right for all.

The fundamental rights of freedom of religion or belief are often violated by both governments and individuals, acting either on their own behalf or as members of majority groups. Despite significant initiatives taken by states and the international community, religious minorities in several parts of the world are becoming the targets of discrimination, acts of violence or hostility and persecution because of their religion.

The extent to which freedom of religion or belief can be considered as an absolute right in pluralistic societies, as well as its relation to various aspects of human rights, was the centre of discussion among experts who participated at an international consultation organized by the WCC's Commission of the Churches on International Affairs (CCIA).

Equal rights of all individuals in any society should be the broader parameter which should be seen beyond legal measures when addressing the issue of the Freedom of Religion and belief in today's global context: This was the principle emphasized by thirty experts from 23 countries in Africa, Asia, the Americas, Europe and the Middle East.

The consultation was held in Istanbul, Turkey from 28 November to 2 December and hosted by the Ecumenical Patriarchate of Constantinople.

]]> Metropolitan Gennadios of Sassima, vice-moderator of WCC Central Committee, opening the international consultation, stated that "the role of all religions and their adherents must take special interest in protecting the rights of all individuals irrespective of their religious affiliations. Protecting the rights of believers of all religions must be important in fostering peace with justice and equality."

Ambassador Theodoros J. Theodorou of Greece said in his keynote presentation that "Nations must take seriously the provisions of international human rights treaties by integrating them into their own legal systems. More systematic efforts need to be made so that governments around the world enact the meaningful legislation designated to curb religious persecutions."

Religious freedom a historic focus of WCC

The history of the WCC's contributions in addressing concerns related to freedom of religion and human rights was recalled by CCIA director Dr Mathews George Chunakara.

He pointed out that the CCIA, which was formed in 1946 jointly by the International Missionary Council and the structure preparing the foundation of the WCC, undertook as one of its first tasks to press for international standards on religious freedom. WCC's contribution to drafting article 18 of the Universal Declaration of Human Rights (1948) has been widely recognized.

"All countries and their governments which ratified various human rights declarations or conventions and covenants, including the 1981 UN Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, are obliged to uphold the human rights of all citizens. But in reality this is not being observed and more and more people are facing serious threats to their right to freedom of religion and the right to exist as religious minorities," said Mathews George.

A report on religious freedom will be presented to the next CCIA meeting which is to be held in the People's Republic of China in June 2012.

Christina Papazoglou, WCC programme executive for human rights, said that the "study consultation has analyzed reports from 27 countries in five regions, and several examples of violations have been highlighted from various countries as well as positive responses showing ways to protect freedom of religion."

"In moving forward," Papazoglou added, "the participants in the consultation have encouraged the full participation of church leaders in public life and the involvement of political, religious and social institutions in upholding the right of religious freedom. Furthermore, they emphasized the need for strengthening the existing protection mechanisms and devising effective safeguards against violations of national and international law relating to religious freedom."

The study process on Freedom of Religion and Rights of Religious Minorities was initiated by the CCIA in its 50th meeting held in Albania in 2010, and a special working group has been formed by the CCIA to evaluate the study.

Read also:
• More information on the Commission of the Churches on International Affairs
• Ecumenical Patriarch highlights freedom of religion and minority rights (WCC press release of 1 December 2011)

Canadian churches reflect on identity in a multi-religious world

2011-11-28T10:55:00Z

Participants from Canadian churches responding to the document Christian Witness in a Multi-Religious World: Guidelines for Conduct

[WCC Media] Churches in Canada addressed challenging questions, with a strong interfaith perspective, while responding to the document "Christian Witness in a Multi-Religious World: Guidelines for Conduct" in an event held at the University of Toronto on 22 November.

The document "Christian Witness in a Multi-Religious World: Guidelines for Conduct" was launched by the World Council of Churches (WCC), the Pontifical Council for Interreligious Dialogue and the World Evangelical Alliance in June. It was commended to the churches for reflections in their own particular contexts.

The meeting brought together eighty participants from a wide diversity of church traditions, university students and interfaith partners.

The event was initiated by the WCC and jointly organized by the Evangelical Fellowship of Canada, the Canadian Conference of Catholic Bishops, the Canadian Council of Churches, and the Canadian Churches Forum for Global Ministries.

Natasha Klukach, WCC programme executive for North America, asked participants not to shy away from difficult questions, especially in regard to Canada's history of mission and the tragic legacy of church-run native residential schools in the 19th century, where children were mistreated in the name of "cultural assimilation".

She said, "The text of the document does not assume the end of a conversation, but the beginning of one."

]]> The participants engaged in addressing questions, such as, "How do the guidelines in the text speak to us in an increasingly multi-religious society in Canada? And how can they help us have more openness among churches, when it comes to talking about mission and evangelism?"

Two panel discussions offered perspectives on the guidelines. The first, including Bruce Clemenger, president of the Evangelical Fellowship of Canada, Patti Talbot, programme coordinator for People in Partnership at the United Church of Canada, and Fr. Damian MacPherson, director of the Office for Ecumenical and Interfaith Affairs in the Roman Catholic Archdiocese of Toronto, examined applications of the text in different Christian traditions.

Initiating conversations among faith communities

Many participants shared that the guidelines accurately reflect current practices in their churches. However, some noted that churches in Canada are often reluctant to talk about evangelism, and the text could be a good tool for facilitating conversation and building together a common vocabulary.

There was a wide agreement that churches were not active enough in finding opportunities for building relationships with other faiths, and the text can serve as a valuable avenue for entering into dialogue.

A second panel examined the implications of the guidelines. The Rev. Jim Foster, vice-president of Global Ministries for the Christian and Missionary Alliance, Dr Johnson Mbillah, advisor for the Program on Christian-Muslim Relations in Africa, and Pandit Roopnauth Sharma, president Hindu Federation of Canada, asked intriguing questions about inter-religious relations in Canada.

During the discussions Mbillah challenged Canadians to reflect critically on how their mission activities in other parts of the world may encourage conflict.

He said, "The value of the document is related to our Christian identity. It is about what is expected of us and not what is expected of the other."

As a Hindu, Sharma spoke passionately about his experience, saying that his faith community has often been victim of the attempts of conversion. He advocated greater awareness of the text in this context and encouraged further inter-religious conversations.

The event concluded by identifying the need for engaging in ecumenical dialogue about mission and evangelism, stressing greater commitment to inter-religious dialogue, and encouraging churches to reflect critically on mission history and present practices, as well as initiating more opportunities of such encounters. Canadian churches are also looking forward to hold similar events in other cities.

Rev. Jeremy Bell of the Canadian Baptists of Western Canada, reflecting on the text and the day's conversation, said, "The text is not intended to be a mirror of ourselves. It's a catalyst, not a catechism. What we need is persistence in dialogue and the courage to keep talking to each other."

Clare Amos, the WCC programme executive for inter-religious dialogue and cooperation, commended the efforts of Canadian churches. She said, "The willingness of such a wide range of Christians to participate in this process is a very significant development. The key task now is to ensure that recommendations of the document are widely known and adopted through the whole Christian constituency."

Read also:
• Full text: Christian Witness in a Multi-Religious World: Guidelines for Conduct
• Christians reach broad consensus on appropriate missionary conduct
• Press release from Canadian Council of Churches

The World Council of Churches promotes Christian unity in faith, witness and service for a just and peaceful world. An ecumenical fellowship of churches founded in 1948, today the WCC brings together 349 Protestant, Orthodox, Anglican and other churches representing more than 560 million Christians in over 110 countries, and works cooperatively with the Roman Catholic Church. The WCC general secretary is Rev. Dr Olav Fykse Tveit, from the [Lutheran] Church of Norway. Headquarters: Geneva, Switzerland.

Coming of age for Canadian Jews: Jewish seminary set to open in Catholic institution

2011-11-26T03:37:00Z

The first mainstream Jewish seminary in Canada "will be an important part of Judaism's future in this country," says Rabbi Roy Tanenbaum of the Canadian Yeshiva & Rabbinical School

The first mainstream Jewish seminary in Canada "will be an important part of Judaism's future in this country," says Rabbi Roy Tanenbaum of the Canadian Yeshiva & Rabbinical School

by Charles Lewis, National Post

Rabbi Roy Tanenbaum marvels at the idea that the first mainstream Jewish seminary in Canada will be housed inside a Catholic school of theology and be part of seven Christian schools that comprise the Toronto School of Theology.

"I have never heard of a situation like this in the world in which a Jewish seminary is among Christian theological schools and seminaries," said Rabbi Tanenbaum, president of the recently founded Canadian Yeshiva & Rabbinical School.

"The creation of this school really marks the coming of age for Canada's Jewish community. It's a sign of our maturity and will be an important part of Judaism's future in this country."

The school, which will be officially launched at a ceremony Sunday on the University of Toronto campus, will be housed inside the University of St. Michael's College, on St. Joseph Street, a school renowned for its graduate program in Catholic theology.

Professor Ann Anderson, the school's president and a Catholic nun, sits on the rabbinical school's board and was instrumental in bringing the Jewish seminary to the campus, Rabbi Tanenbaum said.

Rabbi Tanenbaum retired from congregational life in Toronto two years ago and since then has put his energy into creating a Jewish seminary, something that has been a longtime dream of many Canadian Jewish leaders.

]]> Canada's Jewish population is about 350,000 but because of geography, there was never the impetus to have a home-grown training ground for Canadian rabbis, he added.

"In Great Britain, you have six seminaries, but the Jewish population is smaller than ours. That's because in Britain, they are more isolated. Here, it is very simple to go to the rabbinical schools in the U.S."

As a result, Canadian Jews who want to be rabbis usually go to New York, Cincinnati or Israel for training � and many never make it back to Canada. Not having a seminary here has also led to the majority of rabbis in Canada being American.

That has been seen as a problem on multiple levels, many observers note.

At its most basic, Americans will not understand they are in a different culture and miss the kind of links, such as an obsession with hockey, that can create bonds between rabbis and young students. Others have pointed to Canadian Jews being more conservative in their beliefs than American Jews.

Rabbi Tanenbaum, who was born in Erie, Pa., but is now a Canadian citizen, said that having Canadian rabbis is important for the health of the country's Jewish community and preventing assimilation.

"We have always looked to the United States to see what Judaism in Canada will look like in 10 to 15 years. But when we see things that we want to avoid � such as the high rate of intermarriage � we've never been able to do it. And why is that? Because we continue to bring our top religious leadership from another country."

The new rabbinical school will follow a form of the religion known as Classic Judaism � a decision that will make it distinct from the American Jewish experience.

In the United States the three main branches are Reform, Conservative and Orthodox. Classic Judaism, he said, follows the European Judaism of the 1700s in which those denominational differences were absent.

"We don't think the struggle between Reform, Conservative and Orthodox is a good thing for Jewish life. We believe that it is destructive. There's reasons why during the Enlightenment these groups began but it is important to go back to when Jews were just Jews."

The school will not have female rabbis though women will be able to attend and receive a degree in Jewish theology.

The opening of the seminary comes at a time when some see attendance at synagogues dropping.

But Rabbi Howard Voss-Altman of Calgary said that would not preclude opening a seminary now.

"Even if that's the case the effort to produce home-grown rabbis is something of value for Canadian congregations," said Rabbi Voss-Altman, who said attendance in Calgary is declining. "Besides, having Canadian rabbis could have a positive impact on the Jewish community and help bring people back. How many young people decide not to become rabbis because they can't afford to go outside the country for training?"

The linking of the rabbinical school with Christian institutions fits with a greater trend of Christians seeking out the roots of their faith through Judaism and the Old Testament. Pope Benedict has made it a large part of his teaching to emphasize the Jewish roots of Catholicism.

The yeshiva is now operating and acts as a place for the Jewish community to learn more about their faith. The actual rabbinical school will open at the earliest in September but it could be later, Rabbi Tanenbaum said.

Alan Hayes, director of the Toronto School of Theology, said moving from just Christian schools to a multi-faith milieux completes a process started in the 1960s.

After Vatican II Catholic schools were allowed to share space with Protestants, which took place very quickly in Toronto, he said.

He believes that the interaction between Jews and Christians will enrich the experience of both groups.

"Christian study of the Old Testament tends to be historical where as Jewish interpretation tends to be more theological and richer. That could be a big help to all of us," Mr. Hayes said.

"Jews and Christians often study many of the same things but they don't always talk to each other. This will be a place for people to meet. We still have a lot to learn from each other."

What Assisi Has Lost: A report from the meeting of religious leaders

2011-11-14T18:00:00Z

by Austin Ivereigh, America Magazine

Of all the challenges faced by the Vatican in organizing the 25th anniversary of the historic interreligious gathering in Assisi in 1986, the hardest was how to make it newsworthy. The 176 delegates�representing, said the Vatican, "not only the world's religions, but all people of good will, everyone seeking the truth"�whom Pope Benedict XVI led by train from Rome to the town of St Francis were comprehensive in their diversity. But if the Christian delegations on October 27 included the top men�Pope Benedict himself, the Archbishop of Canterbury and the Ecumenical Patriarch, Bartholomew I�the delegates from Judaism, Islam, Hinduism, Buddhism and others included no obvious celebrities, or even organizations whose presence might have raised an eyebrow. Even the inclusion of four non-believers failed to create a stir, for it was not Richard Dawkins or Christopher Hitchens standing with the pope but little-known academic philosophers.

• Read the complete web-only article on the America Magazine website.

Church leaders plan another Advent campaign to support Good Food Junction

2011-11-12T08:03:39Z

Janice Sanford Beck, chair of Good Food Junction, and Ralph Winterhalt, Station 20 West project manager provided church leaders with an update about the projects.

by Kiply Lukan Yaworski, RC Diocese of Saskatoon

A number of church leaders gathered for an early morning meeting Oct. 12 at St. George Anglican parish in Saskatoon, to receive an update about Station 20West and discuss plans for another ecumenical Advent campaign in support of Good Food Junction Cooperative Grocery Store.

Good Food Junction continues to work to raise funds to equip and stock the cooperative grocery store, which is one part of Station 20 West, now under construction in the city's core neighbourhood. During an Advent campaign undertaken by a number of Christian churches in Saskatoon last year, some $150,000 was raised for the project.

An estimated $350,000 to $400,000 is still needed to equip and stock the grocery store, permitting it to open without debt, something that the business plan deems necessary to ensure the Good Food Junction's ongoing viability, said Ralph Winterhalt, the cooperative grocery store's business development manager. "If that grocery store can open without debt for equipment, and has its inventory paid for, it's going to be a very successful project in the core neighbourhoods."

Winterhalt, who is also the project manager of Station 20 West, described how the Good Food Junction will be just one of the tenants located in the community enterprise centre. Others will include Quint, involved in creating housing in core neighbourhoods; CHEP, which works to place good food in schools and in the community; and Saskatoon Health Region, which will operate a Mother Centre and the Kids' First health centre; as well as a University of Saskatchewan community service outreach program.

]]> Church leaders are planning to repeat last year's campaign in support of Good Food Junction, in an effort to raise funds to offset the cost of equipment and inventory to open the cooperative grocery store in conjunciton with Station 20 West.The history of the grocery store project was described by Janice Sanford Beck, program director of CHEP and president of the Good Food Junction Co-operative. "It has been almost 12 years since the last full service grocery store in this neighbourhood shut down," she said, adding that there were several efforts of the years to try and address the huge hole this left in the community.

Eventually, CHEP took a leadership role especially in bringing people together to develop plans for including a grocery store in Station 20 West, finding resources for the feasibility study and a business plan. Good Food Junction was incorporated six years ago as a cooperative grocery store, owned by members of the community. Plans are in place for a membership drive in the near future, to add to those memberships that have already been pledged, said Sanford Beck.

"The fundraising that the churches did last year was a huge boost for the grocery store," Sanford Beck said, as well as for Station 20 West as a whole. "It really drew people's attention to the project, and brought it into the minds and hearts of people who might otherwise not have had known about it, or might otherwise not have been as supportive."

The lack of a full service grocery store makes shopping for healthy, inexpensive food a huge challenge for those living in the core neighbourhoods, especially those without access to a vehicle, she described.

"We all know how important food is to good health, and we also know that it is often the heaviest and most expensive foods that are the healthiest for us. And so things like milk, fresh fruits and vegetables, are things that are heavy to carry home from the store, and they are also things that don't keep for a long time," she said of the situation.

Ideas for bulletin inserts, events and fund raising ideas, and a proposed ecumenical outdoor nativity pageant to launch another Advent campaign in Christian churches were discussed during the meeting.

Saskatoon Health Region chief medical officer Dr. Cory Neudorf also spoke during the meeting, stressing the ongoing gospel call to address income and health disparity, and tackle poverty and the suffering it causes. He noted that there are over 3,000 verses in scripture that address poverty, calling for justice and mercy.

Neudorf was one of those who worked on a 2008 health disparity report addressing the health status of residents within Saskatoon's six low income neighbourhoods, compared to the rest of the city � a report that showed a clear connection between low income and poor health.

It is important to recognize that the problem is ongoing, and calls for a long-term ongoing response to poverty issues, he said. The "poverty issue" is never done, he said. For instance, with the income health disparity study, it has been suggested it be repeated every few years to continue to "keep this in front of the community," and determine what progress has been made.

Neudorf suggested that a system of networking be established, whereby concerned individuals and groups can work together to share ideas, support each other, and coordinate their responses and initiatives. "There does seem to be a movement of God's Spirit working in this across many denominations," he said. "This is bringing churches together across the spectrum."

As an example, Neudorf suggested local churches might sponsor an event "to bring people together to give some feet to the words." Facilitators of such an event might guide the process, but it would permit people with similar projects, concern or interests to actually work together on practical responses to problems such as housing, hunger, support for single parents, and so on, he said. Neudorf said that he envisioned such a process including business leaders, entrepreneurs, and philanthropists.

"There is this sense that people want to make a difference, they just don't know how."

Bishop Cindy Halmarson of the Saskatchewan synod of the Evangelical Lutheran Church in Canada said there is a need to focus on building relationships as a way to address issues. Neudorf agreed.

"Many people's misconceptions and judgments (about poverty) start from a lack of relationship," said Neudorf. "Take that first step and get to know others in your own congregation, because it may be you are sitting beside that person already, they just hide it. But beyond that, reaching out and actually getting to know someone, getting to know 'the other' breaks down those walls of judgments and preconceptions."

Baptists, Orthodox consider formal dialogue

2011-11-11T22:44:51Z

by Bob Allen, Associated Baptist Press

Teams from the Baptist World Alliance and the Ecumenical Patriarchate of Constantinople held exploratory talks Oct. 30-Nov. 2 that could lead to formal dialogue between Baptist and Orthodox Christians internationally.

BWA General Secretary Neville Callam, who led the Baptist delegation, described aims of the meeting held on the island of Crete as responding to the Lord's prayer in John 17:21 for his disciples "that they may all be one ... that the world may believe."

"Facing this challenge today, we believe that we should continue to explore our common ground in biblical teaching, apostolic faith and tradition as well as practical Christian witness, together with our remaining differences," Callam said.

]]> Joining Callam in the BWA delegation were Steven Harmon, adjunct professor of Christian theology at Gardner-Webb University School of Divinity in Boiling Springs, N.C., and Paul Fiddes, professor of systematic theology at Oxford University in the United Kingdom.

Representing Orthodox Christians were Gennadios of Sassima of the Ecumenical Patriarchate of Constantinople and professor of Orthodox theology and canon law; George Tsetsis, a former permanent representative of the Ecumenical Patriarchate to the World Council of Churches; and Konstantinos Kenanidis, general director of the Orthodox Academy of Crete.

The Ecumenical Patriarchate is ranked "first among equals" in the Eastern Orthodox communion and is widely regarded as the representative and spiritual leader of the world's 300 million Orthodox Christians.

According to a BWA press release, the two teams reviewed earlier discussions between the BWA and the Orthodox Church and proposed that any international dialogue should be aimed, among other things, at increasing mutual understanding and knowledge of each other; the exploring of a common witness to the world; and the encouragement of common action on ethical and moral issues.

A decision on whether formal dialogue will take place is expected by March 2012.

Communiqu�: Anglican-Old Catholic International Co-ordinating Council

2011-11-11T16:53:00Z

[ACNS 4973] The Anglican-Old Catholic International Co-ordinating Council (AOCICC) met in York, England from 4 to 8 November 2011.

In its most important piece of work the Council finalized the text of a joint statement on ecclesiology and mission Belonging Together in Europe. An earlier version of the text was the major focus of the International Old Catholic and Anglican Theological Conference held in Neustadt, Germany from August 29 to September 2, 2011.

The joint declaration fulfils two points of the Council's mandate in offering a joint reflection on the ecclesiological and missiological implications of the Bonn agreement and the relationship between our churches. It is intended to provide a platform on which our two churches might make further progress to full visible unity. The Council will submit this to our parent bodies.

]]> The members received reports of developments in the Anglican Communion and in the Old Catholic churches of the Union of Utrecht, and reviewed present ecumenical dialogues in which our churches are engaged.

The Council participated in the annual meeting of the Society of St Willibrord. The Bishop of Lichfield presided at the festival eucharist in York Minster, and the Bishop of Haarlem preached. Bishop David Hamid presented a paper "From anomaly to opportunity: diaspora and national churches with a common mission."

This was the final meeting under the Council's current mandate. The Council's report to the archbishops of Canterbury and Utrecht includes recommendations to be considered in a new mandate.

For further information, please contact the Revd Professor Dr Angela Berlis, tel +41 (0)31 631 4193, email , or Canon Dr Alyson Barnett-Cowan at the Anglican Communion Office, tel +44 (0)20 7313 3930, email . Websites: www.utrechterunion.org and www.anglicancommunion.org

Present at the meeting:

Anglicans
The Rt Revd Jonathan Gledhill, Co-chair
The Rt Revd David Hamid
Mrs Maryon J�gers
The Revd Dr Jeremy Morris
The Revd Carola von Wrangel, Consultant
Canon Dr Alyson Barnett-Cowan, Co-secretary
Mr Neil Vigers, Anglican Communion Office

Old Catholic
The Rt Revd Joachim Vobbe, Co-chair
The Revd Professor Dr David R Holeton
The Rt Revd Dr Dirk Jan Schoon
The Revd Professor Dr Angela Berlis, Co-secretary
The Revd Lars Simpson, Administrative Support and Interpreter

The Revd Henriette Cr�well (not able to be present at this meeting)

Internationaler Anglikanisch/Alt-Katholischer Koordinierender Rat

Der Internationale Anglikanisch/Alt-Katholische Koordinierende Rat (AOCICC) traf sich vom 4. bis 8. November 2011 in York (England).

Als wichtigsten Teil seiner Arbeit vollendete der Rat den Text einer gemeinsamen Erkl�rung �ber Ekklesiologie und Mission, Belonging Together in Europe. Eine fr�here Textversion war das Hauptthema der Internationalen Alt-Katholischen und Anglikanischen Theologenkonferenz vom 29. August bis 2. September 2011 in Neustadt/W. (Deutschland).

Die gemeinsame Erkl�rung erf�llt zwei Punkte des Mandats, indem sie eine gemeinsame Reflexion der ekklesiologischen und missiologischen Implikationen des Bonner Abkommens und der Beziehung zwischen unseren beiden Kirchen darstellt. Sie will eine Grundlage sein, auf der unsere beiden Kirchen zu voller sichtbarer Einheit weiter voranschreiten. Der Rat wird sie den zust�ndigen Organen �bermitteln.

Die Mitglieder empfingen Berichte �ber die Entwicklungen in der Anglikanischen Kirchengemeinschaft und in den Alt-Katholischen Kirchen der Utrechter Union und nahmen laufende �kumenische Dialoge zur Kenntnis, an denen unsere Kirchen beteiligt sind.

Der Rat nahm am Jahrestreffen der Willibrord-Gesellschaft teil. Der Bischof von Lichfield pr�sidierte die festliche Eucharistiefeier in der Kathedrale von York, der Bischof von Haarlem hielt die Predigt. Bischof David Hamid hielt einen Vortrag mit dem Titel "From anomaly to opportunity: diaspora and national churches with a common mission" [Von der Anomalie zur Gelegenheit: Diaspora- und Nationalkirchen mit einem gemeinsamen Missionsauftrag].

Diese Sitzung war die letzte dieser Mandatsperiode des Rates. Der Bericht des Rates an die Erzbisch�fe von Canterbury und Utrecht enth�lt Empfehlungen, die f�r ein neues Mandat ber�cksichtigt werden sollen.

Weitere Informationen sind erh�ltlich bei Prof. Dr. Angela Berlis, Tel. +41 (0)31 631 4193, email bzw. bei Canon Dr. Alyson Barnett-Cowan, Tel. +44 (0)20 7313 3930, email . Webseiten: www.utrechterunion.org und www.anglicancommunion.org

Bei der Sitzung waren folgende Mitglieder anwesend:

Alt-Katholische Kirchen
Bischof em. Joachim Vobbe � Ko-Pr�sident
Prof. Dr. Angela Berlis � Ko-Sekret�rin
Prof. Dr. David R. Holeton
Bischof Dr. Dick Schoon
Administrative Unterst�tzung und �bersetzung: Pfr. Lars Simpson

Anglikanische Kirchengemeinschaft
Bischof Jonathan Gledhill � Ko-Pr�sident
Canon Dr. Alyson Barnett-Cowan � Ko-Sekret�rin
Bischof David Hamid
Frau Maryon J�gers
Pfarrerin Carola von Wrangel (Beraterin)
Administrative Unterst�tzung: Neil Vigers, Anglican Communion Office

Abwesend: Pfarrerin Henriette Cr�well (alt-katholisch)

Communiqu�: Joint Working Group between RCC and WCC

2011-11-05T18:00:00Z

Joint Working Group between RCC and WCC
Plenary Meeting

Archbishop's Seminary, Rabat (Malta)
31 October � 5 November, 2011

Communiqu�

The island of Malta located in the Mediterranean Sea between Italy and the shores of Tunisia and Libya was the setting for the last plenary meeting of the Joint Working Group between the Roman Catholic Church (RCC) and the World Council of Churches (WCC) before the forthcoming WCC assembly in 2013 in Busan (Korea). Malta has been at the crossroads of Europe, Northern Africa and the Middle East throughout its history. According to Acts 28, the Apostle Paul stayed three months on the island following his shipwreck on the way to Rome. While a prisoner, he established the Church in Malta that remains faithful to its apostolic origins until today. Meeting in Rome and Damascus before, the members of the JWG were again reminded of the breadth of St. Paul's missionary vision of the church and community in Christ. Our deliberations were guided by the words of St. Paul to "receive one another just as Christ has received you, for the glory of God" (Rom 15:7).

This verse of St. Paul's letter has guided the work of the JWG in the present mandate. Under the leadership of the two co-moderators Archbishop and Metropolitan Nifon of Targoviste (Romania) and Archbishop Diarmuid Martin of Dublin (Ireland), the group finalized its work on two study documents on Reception and the Spiritual Roots of Ecumenism and reflections on the current issues of An Ecumenical Response to Migration and on The Church in the Life of Youth and Youth in the Life of the Church. The texts are addressed to the two parent bodies to inspire and activate the ecumenical life of the churches.

Both the harvesting of the fruits of many years of ecumenical dialogue and attention to the important role of shared spiritual life and values for ecumenism are vital for the future of the ecumenical movement and progress towards the goal of visible unity.

]]> The importance of the work on migration and youth was confirmed by the reality of Malta. When cities and villages of the island were severely destroyed during World War II, many young people emigrated after the war to other parts of the world. It was fascinating for the JWG members to see how a diaconal service of the RCC for those emigrants was transformed over the years into a necessary and effective service for the many immigrants coming mostly from Northern Africa. They find their first refuge on the territory of the European Union in the state of Malta, having survived the dangerous passage on heavily overloaded boats in the sometimes stormy sea. Many taking this risk in the hope for a better future have lost their lives. The findings of the JWG encourage ecumenical cooperation with migrants and migrant communities and suggest creative approaches to work with young adults. The group will present its full report in August 2012 to the Central Committee of the WCC and the Pontifical Council for Promoting Christian Unity (PCPCU).

Hosted by the Archbishop's seminary in Rabat, the group experienced the warm hospitality of leadership, staff and students of this school, which guaranteed an excellent working environment. Having the chance to meet Archbishop Paul Cremona OP of the Roman Catholic Church of Malta with other clergy of the Church, representatives of the Church of Scotland and the Church of England, and the Apostolic Nuncio, Archbishop Tommaso Caputo, the JWG members witnessed a fresh spirit of ecumenical openness and cooperation in this predominantly Catholic island, not least because of a common response to the steady arrival of migrants.

The group also visited the President of the Island, Dr George Abela, in the presidential palace in the capital, Valetta. Recalling the images of the recent Day of Reflection and Prayer for Peace in Assisi, the president underlined the role of religious leaders in the support of the peaceful resolution of conflicts and encouraged the ecumenical cooperation of Christian churches. Societies need the inspiration that unity in diversity is possible. Churches need to support Europe in the search for common values in this moment of the financial crisis.

On the last evening, the JWG participated as special guests at a concert "Singing for Peace" at St. John's Co-Cathedral. Co-moderators and JWG members from different regions and Christian traditions led prayers for peace during this event.

Rowan Williams: Time for us to challenge the idols of high finance

2011-11-01T21:39:51Z

Further reading:

• Pontifical Council for Justice and Peace, Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority (Oct. 24, 2011)

News reports & commentary:

• Pontifical Council for Justice and Peace urges major economic reform, Vatican Radio (Oct. 25, 2011)

• Vatican wants global finance regulation, Church of England Newspaper (Oct. 31, 2011)

• John L. Allen Jr., Vatican note on economy the first ripple of a southern wave, National Catholic Reporter (Oct. 25, 2011)

• Austin Ivereigh, Anything could follow the conversion of St Paul's, In All Things blog, America Magazine (Nov. 2, 2011)

The full text of an article by the Archbishop of Canterbury, Dr Rowan Williams, published in The Financial Times newspaper:

It's sometimes been said in recent years that the Church of England is still used by British society as a sort of stage on which to conduct by proxy the arguments that society itself doesn't know how to handle. It certainly helps to explain the obsessional interest in what the Church has to say about issues of sex and gender. It may help to explain just what has been going on around St Paul's Cathedral in the last couple of weeks.

The protest at St Paul's was seen by an unexpectedly large number of people as the expression of a widespread and deep exasperation with the financial establishment that shows no sign at all of diminishing. There is still a powerful sense around � fair or not � of a whole society paying for the errors and irresponsibility of bankers; of messages not getting through; of impatience with a return to 'business as usual' � represented by still soaring bonuses and little visible change in banking practices.

So it was not surprising that initial reactions to what was happening at St Paul's and to the welcome offered by the Cathedral were quite sympathetic. Here were people � protesters and clergy too, it seemed � saying on our behalf that 'something must be done'. A marker had been put down, though, comfortingly, not in a way that made any very specific demands.

The cataract of unintended consequences that followed has been dramatic. The Cathedral found itself trapped between what must have looked like equally unpleasant alternative courses of action. Two outstandingly gifted clergy have resigned. The Chapter has now decided against legal action. Everyone has been able to be wise after the event and to pour scorn on the Cathedral in particular and the Church of England in general for failing to know how to square the circle of public interest and public protest.

]]> There will be plenty of post-mortems, no doubt. But before we indulge too quickly in yet more satisfying indignation, we should keep two things in mind. One is what I began with. The Church of England is a place where the unfinished business and unspoken anxieties of society can often find a voice, for good and ill. And if the Church cannot find ways through, that is not an index of the unique incompetence of the Church so much as of the extreme sensitivity of the matters in hand and of the fact that they touch us deeply, in ways that can't be solved � even by the ablest and wisest � in short order. The second is that we are at risk, in all the excitement of personal crises and dramas, of forgetting the substantive questions that prompted the protest in the first place.

As I said, the demands of the protesters have been vague. Many people are frustrated beyond measure at what they see as the disastrous effects of global capitalism; but it isn't easy to say what exactly we should be doing differently. I believe it is time we tried to be a bit more specific.

There is help to be had from a bold statement on our financial situation emerging last week from the Vatican. This document, from the Pontifical Council for Justice and Peace, is entitled 'Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority'. It contains, along with some sharp critical analysis a rather utopian vision of global governance and regulation. But, more importantly, it offers three quite specific recommendations that seek not to change everything at once but simply to minimize the damage of certain current practices and assumptions in the immediate future.

One is something we have now heard clearly from many sources � a plea now endorsed by the Vickers Commission that routine banking business should be clearly separated operationally from speculative transactions. The rolling-up of individual and small-scale savings into high-risk and high-return adventures in the virtual economy is one of the more obvious danger areas in the light of recent years. Early Government action in this area is needed.

A second plea is for the recapitalization of banks with public money to be accompanied by obligations on the banks to help re-invigorate the real economy.

But the third suggestion is probably the most far-reaching. The Vatican statement strongly backs the proposal of a Financial Transaction Tax � a 'Tobin Tax' or, popularly, a 'Robin Hood Tax' in the form in which it has been talked about most recently. This means a comparatively small rate of tax (0.05%) being levied on share, bond, and currency transactions and their derivatives, with the resulting funds being designated for investment and development in the 'real' economy, domestically and internationally. The modest rate of taxation conceals the high levels of return that could be expected (some $410bn globally on one estimate).

This has won the backing of significant experts who cannot be written off as na�ve anti-capitalists � George Soros, Bill Gates and many others. It is gaining traction among European nations, with a strong statement in support this week from Wolfgang Scha�ble, the German Finance Minister. The objections made by some who claim that it would mean a substantial drop in employment and in the national economy generally seem to rest on very much exaggerated and sharply challenged projections � and, more importantly, ignore the potential of such a tax to stabilise currency markets in a way that would boost rather than damage the real local economy.

The UK Government currently prefers the model of a direct taxation of bank assets, and it looks as though that will be their position at the impending G20 summit. But we need some robust public discussion enabling us to compare the relative merits of these structures, to assess the advantage of a co-ordinated approach across Europe, and to probe how far the Government's preferred option will guarantee the domestic and international development goals central to the 'Robin Hood ' proposals.

These ideas � ideas that have been advanced from other quarters, religious and secular, in recent years � do not amount to a simplistic call for the end of capitalism, but they are far more than a general expression of discontent. If we want to take seriously the moral agenda of the protesters at St Paul's, these are some of the ways in which we should be taking it forward. The Church of England and the Church Universal have a proper interest in the ethics of the financial world and in the question of whether our financial practices serve those who need to be served � or have simply become idols that themselves demand uncritical service.

The best outcome from the unhappy controversies in the City of London's Cathedral will be if the sort of issues raised by the Pontifical Council can focus a concerted effort to move the debate on and effect credible and hopeful change in the financial world. If religious leaders and commentators in the UK and elsewhere could agree on these three proposals, not as a fixed agenda but as a common ground on which to start serious discussion, the struggles and questionings alike of protesters and clergy at St Paul's will not have been wasted.

US Episcopal Church rejects Anglican Covenant

2011-10-28T18:00:00Z

US Executive Council rejects Anglican Covenant
by George Conger, The Church of England Newspaper
[There is a longer report by Rev. Mary Frances Schjonberg in the Episcopal News Service]

The Episcopal Church's Executive Council has rejected the Anglican Covenant.

On 24 Oct 2011 the council unanimously endorsed a resolution recommending the General Convention � the governing body of the Episcopal Church � not endorse the covenant as it now stands. The Anglican Covenant was a political and theological threat that would alter the American church's power base and undo the advances made by the church's liberal wing in recent years.

The US recommendation to reject the covenant likely spells the death blow to the Archbishop of Canterbury's plan to forge an agreement that sets limits on the acceptable parameters of doctrine and disciple within the Anglican Communion, and follows upon last week's vote by the Sydney synod to reject the agreement. With liberals and conservatives united in opposition to the proposed agreement � though for different reasons � the political future of the covenant is grim.

While Sydney [Australia] rejected the covenant out of concern for its theology, the executive council rejected it for not being sufficiently welcoming of diversity. A report submitted by an executive committee task force stated the Episcopal Church must heed "the work of the Spirit in new understandings of how we are called to be in community and relationships. We believe our unity is best expressed in our efforts to be a church that fully welcomes those who have not always been welcomed. This understanding of who we are as a church does not allow the Executive Council to support any covenant that might jeopardize this vocation."

]]> The covenant was too clerical, the task force said and "consistently ignores the importance of the role of the laity and their full expression of ministry in all spheres of the life of the church."

According to the task force report, 29 of the church's 110 dioceses responded to requests for comments about the covenant. A press release noted that some dioceses had endorsed the covenant, but their views were not included in the report as they had not been transmitted to the executive council.

Suggestions the Episcopal Church adopt those portions with which it agreed were rejected by the task force in the belief that "this would not honor the intention of the covenant's creators that the document stand as a whole. We also do not believe that using language such as 'receive' the covenant without approving it honors the intention of the document."

The report further noted that "to adopt the current version would mean changes to both the Constitution and Canons which would significantly alter our current understanding of what it means to be an autonomous province."

While the executive council remained committed to "continuing engagement in thoughtful dialogue within the Anglican Communion around issues that may be divisive," it could not "recommend adoption of the covenant in its present form."

The resolution adopted by the executive council calls for the Episcopal Church to "recommit itself to dialogue with the several provinces when adopting innovations which may be seen as threatening the unity of the communion." It also pledges "continued participation in the wider councils of the Anglican Communion" and dialogue "with our brothers and sisters in other provinces to deepen understanding and to insure the continued integrity of the Anglican Communion."

Churches seek peace and justice through dialogue in Assisi

2011-10-27T18:00:00Z

[WCC News] At an interfaith gathering in Assisi, called by Pope Benedict XVI, the general secretary of the World Council of Churches (WCC) Rev. Dr Olav Fykse Tveit said, "The cross is not for crusades but a sign of God's love embracing everybody." He praised the role of "young change makers" in pursuit of peace and called faith leaders to engage in dialogue by addressing conflicts and accepting "the other."

Tveit was speaking on a "Day of reflection, dialogue and prayer for peace and justice in the world" on 27 October, an interfaith meeting called by the pope titled "Pilgrims of truth, pilgrims of peace."

The event brought religious leaders from diverse backgrounds, and is a continuation of a tradition initiated by Pope John Paul II, who held this meeting in the town of Assisi 25 years ago.

Following the example of Francis of Assisi, Tveit highlighted the role of "young change makers."

"Francis was a young man when he surrendered his life to God. His passion for the goodness of creation and example of radical daring for peace show the significance of faith and the courage of young people," he added.

"Peace in the world requires the perspectives and the contributions of young people. A great obstacle to a just peace today is the high level of unemployment among young people all over the world. We need the vision and the courage of young people for the necessary changes, as we see how they lead processes of democratization and peace in many countries today."

]]> Representing the 349 member churches of the WCC, Tveit stressed the need for a "safe space" for all religions to engage in a dialogue, while not shying away from addressing the conflict.

"People are suffering due to clashes of interests as a consequence, since conflicts around Jerusalem are not solved. This city, holy to Jews, Christians and Muslims, is a visible symbol of our longing, our highest desires, our love of beauty and our desire to worship God. But it is also a powerful reminder of how this best can also go wrong."

Tveit goes on to say, "Let us as religious leaders pray for justice and peace for Jerusalem and for all who live there. In a mysterious way, Jerusalem does not simply unveil these realities about the human condition but also challenges us at the same time to address them."

Tveit was accompanied by Clare Amos, WCC programme executive for the Inter-religious Dialogue and Cooperation, who considers Assisi a significant event with a potential for dialogue contributing to peace and justice in the world.

"It is very good that this gathering is seen as a pilgrimage. We come together here sharing a pilgrim spirit of humility, and like all pilgrims we travel in the hope that we will transformed through our journey, and that we will eventually return to our everyday situations with renewed vision and determination to work for both truth and peace," said Amos.

Read also:
• Full text of WCC general secretary's speech at Assisi, 27 October 2011
• Address of Pope Benedict XVI at Assisi, 27 October 2011
• No peace without justice, no justice without forgiveness, reflection by Clare Amos, the World Council of Churches (WCC) programme executive for Inter-religious Dialogue and Cooperation

Can Faith Communities Change the Climate?

2011-10-25T18:00:00Z

A Canadian Interfaith Call for Leadership and Action on Climate Change

[Lindsay Ann Cox • CCC] Faith communities throughout Canada believe they have a moral responsibility to address global warming. As a result, religious leaders have prepared a Canadian Interfaith Call for Leadership and Action on Climate Change. This is among the first times that such a broad interfaith effort at a faith leaders' letter has been undertaken in Canada.

From Sunday October 23 to Monday October 24, faith leaders, politicians and members of the public gathered in Ottawa to engage in a panel discussion and national dialogue on climate change. Responding to the Canadian Interfaith Call for Leadership and Action on Climate Change, participants discussed climate change as the root of a spiritual crisis, the values necessary for a sustainable economy, and the challenge of climate justice.

Participants from diverse faith and public perspectives joined their voices with the interfaith signatories of this document in addressing the larger context of the United Nations: "As you carry out your responsibilities at the United Nations Framework Convention on Climate (COP 17), we urge you to honour the values and adopt the policy goals we have described� [because] we believe these to be practical and critical measures necessary to secure the well-being of the planet for future generations of life."

]]> These events were organized by The Commission on Justice and Peace of The Canadian Council of Churches through a collaborative interfaith committee on climate. This same interfaith effort has prepared a Canadian Interfaith Call to Action on Climate on the occasion of the United Nations Climate Change Conference 2011 (COP17).

Signatories of the Canadian Interfaith Call for Leadership and Action on Climate Change included leaders representing a diverse gathering of religious traditions and faith-based organizations including: Anglican Church of Canada, Armenian Holy Apostolic Church, Canadian Diocese, Association of Progressive Muslims of Canada, Canadian Council of Imams, Canadian Yearly Meeting of the Religious Society of Friends (Quakers), Christian Church (Disciples of Christ) in Canada, Christian Reformed Church in North America, The Ethiopian Orthodox Church of Canada, Evangelical Lutheran Church in Canada, Federation of Hindu Temples in Canada, Greek Orthodox Church of Canada, Diocese of North America and Europe of the Mar Thoma Syrian Church, Mennonite Church of Canada, National Spiritual Assembly of the Bah�'�s of Canada, Polish National Catholic Church, Presbyterian Church of Canada, The Salvation Army, Canada and Bermuda Territory, Regional Synod of Canada, Reformed Church in America, The Turtle Lodge, The Ukrainian Orthodox Church of Canada, United Church of Canada, Canadian Churches Forum for Global Ministries, Citizens for Public Justice, Faith and the Common Good, Interfaith Social Assistance Reform Coalition, and KAIROS: Canadian Ecumenical Justice Initiatives.

The Canadian Council of Churches is a non-profit organization of Christian unity in diversity. In existence for over 65 years, we are 23 denominations from the Anglican, Evangelical, Catholic, Historic Reform, Free Church, and Eastern and Oriental Orthodox traditions, representing in those 23 denominations 85% of the Christians in Canada.

Christian leaders plan ecumenical future at Global Christian Forum

2011-10-03T18:00:00Z

by Paul R. Kopenkoskey -- ENInews/RNS

[Manado, Indonesia • ENInews] An estimated 275 Christian leaders are meeting in Indonesia from 4 to 7 October to plot an ecumenical future in what one veteran of the ecumenical movement called a watershed gathering.

Leaders of the fledgling Global Christian Forum (GCF) will gather evangelical, Pentecostal, mainline Protestant, Roman Catholic and Orthodox Christians here to assess recent changes in global Christianity, Religion News Service reports.

"We plan to examine the global trends that are changing Christianity, listen to the reports of developments and struggles of the church in various regions of the world, and discuss how our fellowship can be strengthened for the purpose of our common witness," said the Rev. Wesley Granberg-Michaelson, a GCF organizer and adviser for ecumenical relations at the Reformed Church in America.

Rumors of the demise of Christianity are premature, said Granberg-Michaelson, especially across Africa and Asia. "The fact is that today there are probably 560 million Pentecostals, meaning one out of every four Christian is of a Pentecostal background," said Granberg-Michaelson.

"Christianity in Africa in the last 100 years has grown from just a few million to 375 to 380 million (adherents), making Christianity in Africa the fastest-growing center of Christian witness," he said.

Granberg-Michaelson called the GCF an all-embracing ecumenical fellowship. It was founded during the World Council of Churches' eighth assembly in Zimbabwe in 1998, but is more representative than the WCC. "The World Council, as it exists, only includes one-fourth of global Christianity," said Granberg-Michaelson, who was the WCC's director of church and society from 1988-1994. "As great as the World Council is, it's unable to build a table that is broad. This is the only place that will have the full breadth of world Christianity represented in a meaningful way."

Lutheran pastor appointed dean of Anglican cathedral in Canada

2011-09-28T18:00:00Z

[Winnipeg, Manitoba • ENInews] In a historic move, the Anglican diocese of Rupert's Land appointed a Lutheran pastor, the Rev. Paul Johnson, as dean of the diocese and incumbent for St. John's Cathedral in Winnipeg, reports the Anglican Journal.

This is the first time a Canadian Lutheran pastor has been appointed dean in an Anglican cathedral in Canada. A dean is the priest in charge of a cathedral ("mother church") and occupies a senior position in a diocese.

The Anglican Church of Canada and the Evangelical Lutheran Church in Canada (ELCIC) have been in full communion since 2001, which means their clergy may serve in one another's churches.

In an email sent to clergy Sept. 27, the bishop of the diocese of Rupert's Land, Don Phillips, informed clergy of Rev. Johnson's appointment and said that the diocese was "looking forward to this new beginning in the life of our church."

]]> A rostered (ordained) Lutheran pastor of the Manitoba-Northwestern Ontario Synod of the Evangelical Lutheran Church in Canada (ELCIC), Rev. Johnson was previously the assistant to the National Bishop of the ELCIC, Ray Schultz, from 2003 to 2007, and to his successor, Bishop Susan Johnson, from 2007 to 2009.

"In addition to being heavily involved in ecumenical work locally, nationally and internationally, Paul served several years as an Honorary Assistant at our Cathedral," said Bishop Phillips.

Ordained a pastor in the Saskatchewan Synod of the ELCIC in 1987, Rev. Johnson also served pastorates in Regina, Winnipeg, and Emerson, Manitoba.

Rev. Johnson begins his appointment on Jan. 16, 2012. He succeeds Dean Robert "Bob" Osborne, who retired last year.

New global digital library on theology and ecumenism

2011-09-23T18:00:00Z

WCC and Globethics.net launch global online theological resource

A unique and ambitious web-based theological resource was launched in Geneva on 23 September by the World Council of Churches (WCC) and Globethics.net. It aims to redress a global imbalance of access to research materials in theology and related disciplines.

The Global Digital Library on Theology and Ecumenism (GlobeTheoLib) contains several hundred thousand articles, documents and other academic resources that can be accessed online free-of-charge by registered participants from anywhere in the world via Internet (www.globethics.net/gtl).

"The time has come to launch a new model of ecumenical sharing of theological resources in order to prepare world Christianity for the 21st century," said the WCC general secretary, the Rev. Dr Olav Fykse Tveit.

GlobeTheoLib is intended to use new digital models of information exchange to make the theological voices and resources of the global South more visible and accessible, across national, cultural and denominational barriers.

It uses the electronic platform of Globethics.net, the Geneva-headquartered organization that already holds more than 650,000 full-text documents in its Global Digital Library on Ethics.

]]> Redressing the balance

Prof. Dr Christoph St�ckelberger, the founder and executive director of Globethics.net, said GlobeTheoLib represents a determined attempt to redress the balance in global knowledge transfer.

"GlobeTheoLib harnesses the potential of the internet to offer theological research and education new possibilities for international networking, exchange and digital sharing," said St�ckelberger.

GlobeTheoLib provides access to journals, books, training materials, and theses and dissertations on theology and ecumenism. It also gives registered participants the opportunity to submit their own documents and publications to share with others from around the world.

The project is supported by a consortium that includes associations of theological libraries and seminaries, as well as mission organizations, foundations, Regional Ecumenical Organizations, and Christian World Communions. The project has been co-initiated and planned by the WCC programme on Ecumenical Theological Education (ETE).

"GlobeTheoLib offers a new and creative opportunity to promote the sharing of theological perspectives between fast-growing churches in the global South as well as with churches and theological institutions in the North," said the Rev. Dr Dietrich Werner, the international project coordinator for ETE.

Content for GlobeTheoLib comes from four major sources: commercial publishers with whom GlobeTheoLib has subscriptions to make content available to registered participants; rapidly growing Open Access repositories; partner institutions that make their own resources available via GlobeTheoLib; and registered participants who are able to submit their own documents to the library.

The technical implementation of the Globethics.net libraries has been undertaken by Pointsoftware in Z�rich, specialists in online libraries and data management.

For more information - GlobeTheoLib media contact: Dr Stephen Brown, programme executive, GlobeTheoLib ( +41-78 639 2905, )

The World Council of Churches brings together 349 Protestant, Orthodox, Anglican and other churches representing more than 560 million Christians in over 110 countries, and works cooperatively with the Roman Catholic Church.

Globethics.net is a global network that promotes the exchange of insights and research on ethics and values between experts, institutions, and individuals, and whose International Secretariat is based in Geneva.

Jerusalem interfaith dialogue sees increased participation

2011-09-14T18:00:00Z

by Judith Sudilovsky

[Jerusalem • ENInews] Religious leaders in Jerusalem are more willing than ever before to take part in dialogue with members of other faiths despite growing political turmoil in the region, said Daniel Milo, the director of the Jerusalem Center for Ethics, prior to the start of the third annual Interfaith and Ethics Symposium on 14 September.

Religious leaders now realized "that the alternative to dialogue is not acceptable," Milo said, noting that attendance at the annual symposium, which delves into interfaith challenges, has grown over the past three years. Still, he admitted, some Palestinian religious leaders from East Jerusalem declined an invitation this year, largely due to internal community pressures.

]]> The modern global era is forcing religious leaders to face challenges in maintaining influence on their followers, Milo said. "Religious leaders can't keep their communities closed in anymore" and people are exposed to different views and ideas, he said.

"The leaders need to use stronger tools now to reach their communities. Before they just spoke in their churches, synagogues and mosques; now they have the Internet and Web social networks and they must use them," he added.

Following a roundtable discussion where some of the 50 participants in the symposium split into small groups and discussed issues relating to these challenges, representatives of the three faiths participated in an afternoon panel discussion. They were Archbishop Aristarchos, Chief Secretary of the Greek Orthodox Patriarchate of Jerusalem; Abdul Rahman Kbha, Chief Imam, Inspector of the Holy Muslim Places in Israel and Rabbi Shlomo Riskin, Chief Rabbi of the city of Efrat.

The symposium was initiated by Polish businessman Aleksander Gudzowaty, who said he chose Jerusalem as the locale because of continuing unrest. "Everybody has forgotten that they need to restore the childhood to the children here," he said. "Everyone here lives in fear. Politicians speak in the language of hate and violence and I wanted some social action which would counteract that. Religious leaders should set aside their religious disputes and join the mission."

Two years ago, he said, he would "not have even dreamed" to have Arab representatives take part in the seminar. This year, Muslim imams in long robes mingled with rabbis wearing black yarmulkes and long black coats, Druze religious leaders in traditional dress and Christian priests and pastors with collars and crosses.

May We All Be One: Three Visions for the Unity of the Church

2011-08-30T22:59:47Z

A workshop for Parish Ecumenical Contacts (PECs) and for all Christians who are praying and working for the unity of the church: Saturday, October 1, 2011 9 am to noon at Wildwood Mennonite Church (1502 Acadia Drive), Saskatoon. Registration begins at 8:30 am. (There is no cost for this workshop.)

We talk about unity a lot, but what do we really mean by it? What will unity look like? Does ecumenism mean that we will all be the same? Where are we going, and how are we going to get there? There are different models and methods of unity which influence our churches' ecumenical priorities. This workshop will lay out some of the more significant positions. Presenters will include Bishop Donald Bolen (Roman Catholic), Bishop Cindy Halmarson (Lutheran) and Rev. Ron McConnell (United).

For further details email the PCE at or phone 306-653-1633.

Fiji: Government cracks down further - only Sunday worship allowed

2011-08-30T19:20:09Z

[The Methodist Church, UK] The Fijian government has banned all Methodist Church meetings except for Sunday worship in an unprecedented crackdown on religious freedom. This includes house groups, women's prayer fellowship, choir practice, mid-week communion and youth fellowship, as well as the Church's governance meetings.

Having withdrawn the permit for the Church's annual Conference the evening before the event was due to start, the interim government has now notified the Church in a letter from the Fiji Military Council that all other meetings of the Methodist Church are forbidden. All Methodist ministers are also forbidden from leaving the country for any meeting. The Church is responding with prayer and fasting. A planned press conference had to be cancelled last week because of the fear of further arrests. The Methodist Church is the largest faith group in Fiji and the only group to receive this treatment by the Government.

"We are gravely concerned about how this situation is developing," said Michael King, World Church Relationships Team Leader for the Methodist Church in Britain. "Our brothers and sisters in Fiji are asking us to keep them in our prayers and to tell the world their story. We are worried for Fiji. We are not only worried about religious freedom, but also about what the loss of other freedoms might mean for all Fijians in this traditionally democratic island nation."

]]> Fiji is the subject of sanctions by Australia, New Zealand, the US and the EU and is also suspended from the Commonwealth and the Pacific Islands Forum because of the Government's failure to meet a deadline for democratic elections. There are signs of unrest in the capital Suva, with attacks on police posts and related graffiti, which is fuelling anxiety about the nation's stability. Speaking out against the Government is deemed treason, and sending criticisms of the regime to or from abroad is now being treated as a criminal act.

Prayer for Fiji from the Methodist Prayer Handbook 2010/11:

We pray for the people of Fiji following the country's suspension from the Commonwealth;

For the Methodist Church in Fiji, that it may exercise its right to freedom of religion and be allowed to play its part in developing a healthy and just society for all people.

Amen.

Seventh-day Adventists and Mennonite World Conference begin conversation

2011-08-17T18:00:00Z

Participants in the SDA-MWC conversations (left to right): William Johnsson (SDA co-chair); Tom Yoder Neufeld (MWC), Robert (Jack) Suderman (MWC); Danisa Ndlovu (MWC); Henk Stevers (MWC); Valerie Rempel (MWC); Teresa Reeve (SDA); Patricia Urue�a (MWC); and John Graz (SDA). Missing are: Denis Fortin (SDA); Bert Beach (SDA); Gary Councell (SDA); Peter Landless (SDA); Ganoune Diop (SDA). Photo by Ansel Oliver

[MWC • Silver Spring, Maryland (USA)] Representatives of the General Conference of Seventh-day Adventists and the Mennonite World Conference held the first of several theological conversations June 28 to July 1, 2011 at the world headquarters of the 17 million-member Seventh-day Adventist Church in Silver Spring, Maryland.

For four days representatives of both world communions exchanged ideas and perspectives centering on the theme of "Living the Christian Life in Today's World." After each group presented an overview of the history of their communion, papers were also presented by each group on the topics of peace, non-violence and military service; discipleship and non-conformity; health, healing/salvation and ecology; and the nature and mission of the church.

Mennonite World Conference was represented by Jack Suderman (Canada), assistant secretary of the MWC General Council Peace Commission and co-chair of the SDA/MWC conversation; MWC President Danisa Ndlovu (Zimbabwe); Tom Yoder Neufeld (Canada) and Valerie Rempel (USA) of the Faith and Life Commission; Henk Stenvers (Netherlands) of the Deacons Commission, and Patricia Urue�a (Colombia/Ecuador).

During the past several years, said Suderman, the SDA interest in investigating and recovering their Anabaptist affinities led them to seek these conversations. Anabaptist-Mennonites have likely been less aware of their common ground with Adventists, but the affinities were immediately evident in the conversations.

Adventists and Anabaptists come from diverse historical backgrounds�Mennonites from the Anabaptist movement during the Reformation in the sixteenth century and Adventists from the Second Great Awakening in the United States in the nineteenth century.

They share a desire to recover the authenticity and passion of the New Testament church, a commitment to be people nurtured by the Bible, a sense that obedience implies non-conformity, a similar understanding of Christian history, and a strong commitment to be followers of Jesus in their personal lives and in their corporate witness to the world.

Each communion brought to this conversation a deep experience of what it means to live the Christian faith often as a minority voice in the world and stressed the importance of discipleship and the practical living out of the Christian life. Together they understand that Christians live "in the world" but are not "of the world." In its early days the Adventist church stressed the importance of community, was pacifist, advocated adult baptism, and encouraged discipleship to Jesus as Lord in ways that were very similar to Anabaptism.

]]> In a joint statement, SDA and MWC leaders said each shares "a desire to recover the authenticity and passion of the New Testament church, a similar understanding of Christian history, and a strong commitment to be followers of Jesus in their personal lives and in their corporate witness to the world."

The discussion also included honest and candid sharing of challenges facing both churches in the areas of non-conformity with the world, peace-making and military service, ecclesiology, health and healing and the respect for the environment. Both communions thus face a challenge in maintaining the importance of historic practices and beliefs. Adventists and Anabaptists left with an appreciation of the diversity of the gifts they each bring and contribute to the Body of Christ.

"By sitting down and talking with those of other faiths, we gain a deeper understanding of who they are," said John Graz, Public Affairs and Religious Liberty director for the Adventist Church, whose department organized the June 28 to July 1 event at its world headquarters.

Danisa Ndlovu expressed his thanks to the Adventist Church for hosting the conversation. "When you see people from a distance you can't say that you know them," he said. "But it is different when you sit down with someone and exchange ideas -- now we can say 'We know you.'"

Three topics that Adventists focus on more than Mennonites include the theology of Sabbath, a concern for healthy living based on a vegetarian framework, and the Second Coming of Christ. Adventists hold their Sabbath day of worship from Friday sundown to Saturday sundown. The MWC delegation requested an opportunity to experience how Adventists keep Sabbath, and they stayed an extra day to attend a Friday evening supper and a church service on Saturday.

MWC delegation members said they were interested to learn of the Adventist Church's focus and commitment of resources to issues of healthful living and religious freedom. The Adventist Church incorporates health as part of its faith and operates the largest integrated network of Protestant hospitals worldwide.

MWC representatives also compared the structure of their global communion to that of the Adventist Church. Most Anabaptist-related congregations are autonomous, which generates more diversity, noted Suderman, former general secretary of the Mennonite Church Canada.

In the Adventist Church, theology and direction is offered at the General Conference world headquarters and then trickles down through the rest of its five levels of administration: divisions, unions, conferences and local congregations. The administrative structure may have been responsible for some of the Adventist Church's numerical success, Suderman said.

The next conversation, to be convened next year in Switzerland, will explore further subjects, such as interpretation of Scripture, eschatology, Sabbath and worship, and areas of common witness and mission.

From reports from the Adventist News Network and Mennonite World Conference

Mennonite World Conference (MWC) is a global community of Christian churches rooted in the 16th-century Radical Reformation in Europe, particularly in the Anabaptist movement. Today, more than 1,600,000 believers belong to this faith family; more than 60 percent are African, Asian, or Latin American. MWC represents 100 Mennonite and Brethren in Christ national churches from 57 countries on six continents.