After hearing positive and emotional reports from the MWC representatives who had just come from a Lutheran World Federation assembly in Stuttgart, Germany, at which Lutherans apologized for the legacy of the persecution of Anabaptists in the 16th century, the executive committee approved participation in two interchurch dialogues:

• bilateral conversations with the World Conference of Seventh Day Adventists on “lifestyles as Christians,” particularly the biblical understandings and practices of peace;

• tri-lateral conversations on baptism between the Lutheran World Federation, the Pontifical Council for Promoting Christian Unity of the Catholic Church, and MWC.

Both dialogues will begin in 2011.

Larry Miller, general secretary of the MWC, noted that one reason for some interchurch conversations, such as those with both Catholics and Lutherans, is to talk about the past and memories of the past. “Because of our history, we Anabaptists have often seen ourselves as heirs of martyrs, and we need to come to terms with how that affects our view of the world,” he said. “We also need to see ourselves as members of the wider body of Christ, called to give an account of our convictions and practices, and to receive others as they do likewise.”

The Mennonite-Catholic dialogue produced a report entitled "Called Together to Be Peacemakers" in 2003. The central theme of this dialogue was the healing memories.

During the meetings stewards will work in the areas of worship, conference room, documentation, press office, sound, and other administrative and support tasks.

The WCC Central Committee meets every 18 months in Geneva, Switzerland to monitor and set directions to the Council's work. The meeting brings together about 150 church representatives, advisers and observers from WCC member churches and associated organizations worldwide. Twenty stewards will help to make this event happen.

The International Ecumenical Peace Convocation (IEPC) will gather some 1000 participants from all over the world in Kingston, Jamaica. Participants of many different backgrounds will witness to the peace of God as both gift and responsibility of the entire human family. The IEPC stewards programme will have 45 participants, with one third of them coming from Jamaica and the Caribbean.

Being a steward means hard work, but it is also a unique ecumenical experience of togetherness with young people from different churches, countries and cultures.

Applicants are invited to send in the application form:
* by 30 September 2010 for the Central Committee
* by 30 November 2010 for the IEPC

More information on the WCC stewards programme

Download the information brochure (pdf, 275 KB)

Download the application form as pdf (60 KB) or as MS Word document (263 KB)

Sign up to receive WCC news by email

Construction began last winter on Holy Family Cathedral and Pastoral Centre, the largest project in the history of the RC Diocese of Saskatoon, and the first Catholic cathedral to be built in Canada since St. Boniface cathedral in Winnipeg was rebuilt after a 1968 fire. A webcam is now available to view the progress of the construction. The image updates every 30 seconds.

Construction on the 65,000-square-foot project in northeast Saskatoon is expected to take about two years. According to Leah Perrault, director of pastoral services for the diocese, “This new building is much more than a structure. It represents the growing and vibrant Catholic community in the diocese of Saskatoon. It represents the presence of God among us.”

“As a Catholic community, we have a long history here of serving those who are sick, those who are in need and those who look to us for an education. This Cathedral and Pastoral Centre will be the home of our ministry and our service for the next 100 years.”

The parish, which includes some 1,600 families, has been waiting for several years to begin construction of a much-needed replacement for its overcrowded building in Sutherland. Holy Family parish committed itself to raise $16 million for its new home, while parishes from across the diocese are raised $12.5 million for the Cathedral and Catholic Pastoral Centre through the Uniting in Faith campaign.

“The most distinctive feature of our cathedral is the soaring spiral roofline and the large central cross, which reaches to a height of over 175 feet. The cathedral’s design is inspired by the traditional hymn ‘Lift High the Cross’ with the building proudly proclaiming itself as a house of God,” Nakoneshny said. “In the main body of the church, curved hardwood pews will surround the low sanctuary, providing for an intimate seating arrangement. Seating capacity is around 1,200, yet no one is further than 70 feet from the altar. When using overflow seating areas, we will be able to accommodate over 2,000 people for Christmas masses or special diocesan celebrations,” he described.

“The main aisle, as well as the stone wall on which hangs the cross, will be laid in Jerusalem limestone, shipped to us from quarries in Israel. This physical connection to the Holy Land gives us a link to our spiritual beginnings and is a constant reminder of the significance of our faith journey.”

Bringing in plenty of natural light was an important part of the building design, he added. “One item of great importance in this project is the issue of environmental stewardship. Our design team has worked to implement sustainable and forward-thinking design principles wherever possible. Special care has been taken in the design of the heating and cooling systems, windows, and insulation. Overall, this will be a very green building,” he said, adding that the environmentally sensitive site will also be protected. “Our landscape architects will also work to ensure that the natural prairie landscape developed by the MVA (Meewasin Valley Authority) and St. Joseph High School is respected and maintained.”

See also:
Dec 19, 2009 • Ground officially broken for new diocesan home: sod-turning held Dec. 17 for Holy Family Cathedral and Catholic Pastoral Centre in northeast Saskatoon
Nov 19, 2009 • New diocesan Cathedral and Catholic Pastoral Centre project goes to tender Nov. 13, Uniting in Faith campaign nearing conclusion
May 13, 2009 • Understanding of baptism mirrored in architecture says RCIA coordinator Fr. Michael Koch, reflecting on how design of new cathedral will make meaning clear
Apr 13, 2008 • Frequently Asked Questions about the Holy Family Cathedral and Catholic Centre project
Feb 2, 2008 • Diocese of Saskatoon moves forward with Catholic Centre / Cathedral project

Three hundred and sixty registered delegates voted, representing 140 member churches from 79 countries. Rt Rev. Dr Younan received 300 votes affirming his election, 23 against; there were 37 abstentions. There were no other nominees.

Younan, 59, succeeds Presiding Bishop Mark S. Hanson of the Evangelical Lutheran Church in America, who has been President of the LWF since the organization’s last Assembly in Winnipeg, Canada, in 2003.

The president-elect has headed his church body since 1998 and was the third Palestinian bishop of the church founded by Germans in the nineteenth century and previously led by clergy from Germany. A member of the LWF since 1974, the ELCJHL has about 3,000 members.

The bishop was the first to translate the Augsburg Confession, a key document of the Lutheran Church, into Arabic.

Younan is a former vice-president of the LWF, is president of the Fellowship of Middle East Evangelical Churches and serves with three Jerusalem patriarchs and nine other bishops on the International Christian Committee of Jerusalem. He is also a co-founder of the Council of Religious Institutions in the Holy Land, made up of the two chief rabbis of Israel, heads of the local churches, the Chief Judge of the Islamic Court in Palestine and other Muslim leaders.

He is the author of Witnessing for Peace, a book about the search for peace in his homeland and numerous articles on churches and the search for peace in the Holy Land.

His wife, Suad, is Director of the Helen Keller School in the Jerusalem suburb of Beit Hanina, which educates visually-impaired children. She is also the chair of the women’s committee of the ELCJHL.

The couple has three children and one grandchild.

*******

See the Assembly Web site for more information and resources including the theme video for downloading and other video reflections; news stories, features, photos and blog feeds; the handbook, Assembly Updates and Study Materials: www.lwf-assembly.org

About 1,000 people - including 418 delegates from member churches - are participating in the Assembly which takes place in the Liederhalle convention center in Stuttgart. Participants also include invited ecumenical observers, official visitors, interpreters and translators, stewards, members of the LWF staff and co-opted staff, accredited journalists and volunteers. The event is hosted by the Lutheran Church in Württemberg.

The Assembly is the highest decision making body of the LWF, held approximately every six years. The last Assembly was held in Winnipeg, Canada in July 2003 on the theme For the healing of the world.

The Lutheran World Federation is a global communion of Christian churches in the Lutheran tradition. Founded in 1947 in Lund, Sweden, the LWF now has 145 member churches in 79 countries around the world, representing more than 70 million Christians. LWF acts on behalf of its member churches in areas of ecumenical and interfaith relations, theology, humanitarian assistance, human rights, communication and the various aspects of mission and development. Its secretariat is based in Geneva, Switzerland.

Strasbourg, France (MWC) -When Lutherans from around the world gather in July, they will seek a historic reconciliation with Mennonites and other Christians of the Anabaptist tradition. On July 22, the third day of the eleventh assembly of the Lutheran World Federation (LWF) to be held in Stuttgart, Germany, delegates are expected to ask “forgiveness-from God and from our Mennonite sisters and brothers-for the harm that our forebears in the sixteenth century committed” in persecuting Anabaptists.

The resolution acknowledges that in the centuries since then, Lutheran scholars and authors have often portrayed Anabaptists in misleading and hurtful ways. It also spells out commitments to continue working with contemporary Anabaptists in fostering greater understanding and fellowship.

The action, representing 70 million Lutherans worldwide, comes after several years of conversation between representatives of the LWF and of Mennonite World Conference. In July last year, LWF general secretary Ishmael Noko of Zimbabwe-son of a Brethren in Christ mother-attended the MWC assembly in Asuncion, Paraguay. In an emotional moment for many delegates, he announced the resolution that would be presented at Stuttgart.

“This wound,” Noko told the delegates, “needs the deep healing possible only when it can be seen, in the bright sunlight of memory, for the ugly wound that it is. Then we can seek for it the healing of God’s forgiveness and reconciliation.”

A “service of repentance” will then follow, in which the MWC delegation and representatives of the Association of German Mennonite Congregations (a MWC member church) will participate. A choir from a German Mennonite church will sing. The assembly activities also include an opportunity for delegates to take a tour of local sites of Anabaptist interest.

Besides Ndlovu, the MWC delegation includes general secretary Larry Miller of France, vice president Janet Plenert of Canada, treasurer Ernst Bergen of Paraguay, past president Mesach Krisetya of Indonesia, and Rainer Burkhart of Germany, co-chair of the LWF/MWC International Study Commission (2005-2008) which laid the groundwork for the LWF action.

Live streaming of the plenary session and the service of repentance, along with other information about the LWF assembly, will be available at www.lwf-assembly.org.

Mennonite World Conference is a communion (koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.

More than 80 million Reformed Christians in 108 countries around the world formally united Friday when the World Alliance of Reformed Churches (WARC) and the Reformed Ecumenical Council (REC) approved articles of union and a constitution bringing them together as the World Communion of Reformed Churches (WCRC).

The merger of the two organizations took place at the Uniting General Council, which is meeting through June 28 on the campus of Calvin College in Grand Rapids, Michigan, in the northeastern United States.

"We had a very vigorous and intense conversation. It may have taken us longer than we thought it would," but God remained with delegates and the Holy Spirit helped to guide the discussion, said Clifton Kirkpatrick, president of WARC who chaired the discussions for his organization that led to the formation of the WCRC.

By late afternoon, the two separate ecumenical bodies became one. Afterward, delegates gathered around tables to sign the documents passed by the assembly.

REC was represented by 79 delegates from 28 of its member churches. WARC had 301 delegates from 132 member churches present.

Kirkpatrick noted that 73 participants, including 46 delegates, were denied visas to attend the event by the US government. "We need to acknowledge the deep pain we feel about the absence of these brothers and sisters," he said.

The daylong series of events included separate meetings of the REC and WARC, an opening worship service, recognitions of several leaders who have been instrumental in the unification process, an exchange of greetings and gifts between WCRC officials and Native American leaders and a gala reception celebrating the union.

The articles of union affirm "that such an act of union is implemented not only in order to carry out the major aims for which both organizations have existed separately, but also in order to respond to God's call for service in the church and the world."

The 64-year-old REC -- with 41 member churches in 25 countries representing 12 million members -- approved the union unanimously with no debate.

It was a different story with WARC, which dates back to 1875 and numbers 214 member churches in 107 countries representing 75 million members. The intense discussion over representation by women was led by delegates seeking assurance that the organization's longstanding commitments to racial and women's justice will go forward.

Speaking for the Pre-Assembly Women's Conference, the Rev. Dora Arce-Valentin of the Presbyterian Reformed Church in Cuba, said, "During these past years we have seen many advances in the role and status of women -- we must not retreat."

Those underlying tensions rose again during consideration of the draft constitution Friday afternoon. After more than 90 minutes of debate, the group amended the document to provide that "when a church sends four or more delegates (to General Council meetings), half shall be women." The drafting committee's recommendation was one-third women.

In a related action designed to ensure the participation of youth as well as women, the group increased from two to three the number of delegates accorded to churches with less than 100,000 members. Larger delegations were already mandated to include at least one delegate 30 years of age or younger.

Some delegates expressed hope that the new organization would make sure to show sensitivity to its member churches as it moves forward.

Charity Majiza, of the Uniting Church in Australia, referred to the suspension of three South African churches. In 1972 WARC declared apartheid a sin and those churches that supported it heretical. She sought assurance that WCRC would address the "woundedness in our separation and not gloss over it."

Kirkpatrick responded that racial justice is "a bedrock commitment" that will go forward, noting that the REC has committed to support of the Accra Confession: Covenanting for Justice in the Economy and the Earth, adopted by WARC in 2004 that reaffirms its commitment to global economic and climate justice.

Peter Borgdorff, president of REC, called the day's events a "construction zone," proof that God is using all Reformed Christians to "build a new spiritual house for God."

Kirkpatrick said, "I do believe it is God's intention that we live together in unity and I thank God for this momentous day -- in which we are not just called to be more cooperative, but to be one in Jesus Christ."

[Geneva • ENI] The Ecumenical Patriarch, Bartholomeos I, a key leader for the world's 300 million Orthodox Christians, has written a Lenten encyclical that stresses the need for greater unity for churches, and counters accusations from some of his bishops that ecumenism is heresy.

At the same time, a letter from the head of the U.S. National Council of Churches to Secretary of State Hillary Clinton shows that Bartholomeos also faces pressure in Turkey. His See is in Istanbul, the capital of Turkey, and his official title is "Archbishop of Constantinople, New Rome, and Ecumenical Patriarch."

Quoting from the 17 February letter of the church grouping's general secretary, Michael Kinnamon, to Clinton, a press statement on the council's Web site says, "The government of Turkey may wish to minimise the significance of the Ecumenical Patriarch in Istanbul but the National Council of Churches asserts that U.S. Christians regard Patriarch Bartholomeos 'as a world leader whose spiritual and moral authority has influenced us all".

The press statement says that Kinnamon urged Clinton to use the moral authority of the United States to assure the safety of the Patriarch, who is, "isolated and often threatened with violence" in Turkey.

The encyclical will be read on the day known as the Feast of Orthodoxy. In it Bartholmeos notes, "If Orthodoxy is enclosed within itself and not in dialogue with those outside, it will both fail in its mission and no longer be the 'catholic' and 'ecumenical' Church. Instead, it will become an introverted and self-contained group, a 'ghetto" on the margins of history."

A senior Orthodox official told Ecumenical News International that the Patriarch's letter is significant because it unequivocally states a commitment to the ecumenical movement, and does so in the face of many pressures from church circles bitterly opposed to global church unity.

During 2009, a group of Orthodox clergy in Greece, led by three senior archbishops, published a manifesto pledging to resist all ecumenical ties with Roman Catholics and Protestants. The group said, "The only way our communion with heretics can be restored is if they renounce their fallacy and repent."

The senior clergy behind the manifesto, who fall under the jurisdiction of the Constantinople partriachate, said in their document that they wished to preserve, "irremovably and without alteration" the Orthodox faith that the Early Church had "demarcated and entrenched," and to shun communication, "with those who innovate on matters of the faith".

By contrast, in his Lenten letter, Bartholomeos says, "Today, Orthodoxy is called to continue this dialogue with the outside world in order to provide a witness and the life-giving breath of its faith."

He continues, "However, this dialogue cannot reach the outside world unless it first passes through all those that bear the Christian name. Thus, we must first converse as Christians among ourselves in order to resolve our differences, in order that our witness to the outside world may be credible."

Many Orthodox churches belong to the World Council of Churches, a grouping of some 560 million Anglican, Orthodox and Protestant Christians. The general secretary of the WCC, the Rev. Olav Fykse Tveit, said in a statement on 19 February that he was, "very grateful to the Ecumenical Patriarch for his strong commitment to dialogue and the unity of the Church".

Tveit added, "This encyclical reminds me of another famous text: the 1920 encyclical letter in which the [then] Ecumenical Patriarch proposed the foundation of a fellowship of churches, providing a major impulse for the formation of the WCC."

The letter of the U.S. church council leader tells Secretary of State Clinton, "The Ecumenical Patriarch now experiences threats to his safety that require police protection and barbed-wire barriers." It also describes the situation other Christians in Turkey face, "His All Holiness himself has told a recent 60 Minutes interviewer that Greek Christians in Turkey are treated as second class citizens with diminished rights and freedom of expression."

"We are grieved that his [Bartholomeos'] safety and freedom are constantly threatened," Kinnamon told Clinton. Writing on behalf of the 36 member communions of the National Council of Churches, he added, "Despite the many traditions and histories that our member churches bring to our council, we are emphatically agreed that a threat to the Ecumenical Patriarchate is a threat to Christians everywhere."

• Full text of Bartholomeos' letter

• NCC letter to Clinton

By Cindy Wooden
Catholic News Service

VATICAN CITY (CNS) -- A Vatican official has floated the idea of a shared "ecumenical catechism" as one of the potential fruits of 40 years of dialogue among Catholics, Anglicans, Lutherans, Methodists and members of the Reformed churches.

"We have affirmed our common foundation in Jesus Christ and the Holy Trinity as expressed in our common creed and in the doctrine of the first ecumenical councils," Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, told representatives of the churches.

Opening a three-day symposium at the Vatican to brainstorm on the future of ecumenism, Cardinal Kasper said it is essential "to keep alive the memory of our achievements" in dialogue, educate the faithful about how much has been accomplished and prepare a new generation to carry on the work.

He said the members of his council "proposed an ecumenical catechism that would be written in consultation with our partners," but "we do not yet have any idea how such a catechism could be structured and written."

One thing for sure, he said, is that there is a need for "an ecumenism of basics that identifies, reinforces and deepens the common foundation" of faith in Christ and belief in the tenets of the creed. The churches may hold those positions officially, but if their members do not hold firmly to the basics of Christian faith, the dialogue cannot move forward, the cardinal said.

He called for "a people-centered ecumenism" that would support and give new energy to the theological dialogues.

The symposium was a follow-up to the publication in October of "Harvesting the Fruits," a book complied by Cardinal Kasper and his staff summarizing the results of 40 years of official Catholic dialogue with the Anglican Communion, the Lutheran World Federation, the World Methodist Council and the World Alliance of Reformed Churches.

As for questions that still must be tackled in order for Christians to reach full unity and be able to share the Eucharist, the cardinal identified two basic areas: a common understanding of the church and its structure; and a common approach to applying the Gospel to modern social and moral concerns without falling into relativism.

Ethical issues, such as homosexuality and women's equality, not only divide churches, he said, they raise more fundamental questions for modern and post-modern society, such as, "What is man, and what does it mean to be a man or woman in God's plan?"

In the area of church structure and ministry, he said, the dialogues have seen progress toward a common agreement on the sacramental nature of ordination and on apostolic succession in the ministry of bishops, and have taken initial steps toward discussing the primacy of the bishop of Rome, the pope.

But on a more basic level, the dialogues must get into "not only what is the church, but where is the church? Has God given his church a specific structure or has he left the church to find its own structure, in such a way that a pluralism of structures is possible?" Cardinal Kasper asked.

The cardinal said the Vatican needs to better explain to its dialogue partners the Catholic conviction that "the Catholic Church is the church of Christ and that the Catholic Church is the true church," even while "there exist many and important elements of the church of Christ outside the visible boundaries of the Catholic Church."

The Catholic Church does believe "there are deficits in the other churches," he said. "Yet on another level there are deficits, or rather wounds stemming from division and wounds deriving from sin, also in the Catholic Church."

Ecumenical dialogue is the place where all Christians "learn to grow and mature in their faithfulness to Christ," he said, and as each moves closer to Christ, they naturally will move closer to each other.

Pope Benedict XVI’s appointment of Bolen as bishop was announced Dec. 21 in Rome. The diocese of Saskatoon has been without a bishop since September, when former bishop Albert LeGatt was inaugurated as Archbishop of St. Boniface, Manitoba.

Bolen, 48, is presently serving as vicar-general of the Archdiocese of Regina, and pastor of St. Joseph parish, Balgonie; St. Agnes at Pilot Butte; and St. Peter’s Colony, Kronau.

Bolen is also the chair of the Archdiocesan Ecumenical Commission, a position that reflects his strong background in ecumenical study and service, including seven years serving in Rome on the Pontifical Council for Promoting Christian Unity, from 2001 to 2008.

Saskatoon Diocesan Administrator Rev. Ron Beechinor said the appointment of Bolen is great news for the diocese of Saskatoon. “The Lord has done great things for us. We are filled with joy,” Beechinor said. “We are very fortunate. It’s a wonderful appointment.”

In choosing Bolen to be bishop of Saskatoon, the Holy Father has selected a gracious and deeply spiritual leader, said Archbishop Daniel Bohan of the Archdiocese of Regina.

“Msgr. Bolen has been truly generous in his service to the Church both in his home archdiocese of Regina and at the level of the universal Church in his years with the Pontifical Council for Promoting Christian Unity in Rome,” Bohan said. “I am confident will be welcomed gladly by the people of the diocese of Saskatoon. He will leave Regina with our warm congratulations and prayers.”

Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity greeted the news of Bolen’s appointment with “great joy and profound thankfulness” noting that Bolen’s strong faith in Christ, together with his vision and energy will equip him to lead his new flock in the diocese of Saskatoon.

Bolen said that he is honoured and humbled by the appointment, which brings with it many mixed feelings.

“I have heard wonderful things about the Diocese of Saskatoon, and while it is going to take a little while to get my mind around all that is involved in being a bishop, it will be a great privilege to serve there, and I look forward to all that lies ahead,” he said.

“At the same time, I am saddened at the thought of leaving the parishes of Balgonie, Pilot Butte and St. Peter’s Colony, and the generous and welcoming people of those faith communities. Likewise, the Archdiocese of Regina, its archbishops, priests and faithful, have nurtured my priesthood, giving me a home, constant support, and endless opportunities to learn and to serve. I treasure the many friendships in Christ which have nurtured me there and which I will carry with me.”

Bolen’s priestly, academic and ecumenical work has been marked by a passionate concern for Christianity’s dialogue with contemporary culture, and the need to “give an account of the hope that is within us as Christian community “ (1 Peter 3:15).

“Many in our day struggle with doubts, and there are no shortage of external challenges to our faith. But God is faithful, and the Holy Spirit is moving us to rediscover old and chart out new ways to give an intelligent, articulate and convincing account of our hope, our faith,” said Bolen.

The son of Joseph and Rose Bolen, Donald Bolen spent the first years of his life on a farm in a German Catholic area west of Gravelbourg. The family moved into the town of Gravelbourg after the death of his father in 1968, when Donald was seven years old.

After high school he studied English and Religious Studies at Campion College at the University of Regina, completing a BA Honours in 1982.

In 1986 he entered Saint Paul Seminary in Ottawa for the Archdiocese of Regina, eventually completing a B.Th., M.Th. and L.Th. through Saint Paul University. He was ordained to the priesthood Oct. 12, 1991.

In September 1994 he began doctoral studies at Oxford University in England, exploring theology of the agreed statements of the Anglican-Roman Catholic International Commission. Before he could finish the thesis, he was asked to take up a teaching post at Campion College, and was subsequently appointed to the Pontifical Council for Promoting Christian Unity for a five-year period 2001-2006, which was eventually extended to 2008, working in the area of relations with the Anglican Communion and World Methodist Council.

“Without doubt, the research into Anglican - Roman Catholic relations which was carried out at Oxford has been put to good use in my work in Rome, and I had the privilege of serving on the dialogue commission which was the subject of my research,” says Bolen.

In November, 2008 Bolen was awarded the Cross of Saint Augustine by the Archbishop of Canterbury for his service to relations between the Catholic Church and the Anglican Communion.

Bolen’s ministry assignments in the Archdiocese of Regina have included associate pastor at St. John the Baptist Parish in Estevan, administrator at Church of Our Lady, Moose Jaw, as well as at parishes in Milestone and Lang; and priest moderator of Paroisse St. Jean Baptiste, Regina. He has served as a faculty member in the department of Religious Studies at Campion College, teaching courses in Christology, Contemporary Christianity, and Ecumenical Dialogue, as well as an introductory courses in Religious Studies, and Religious Studies Methodology. He has served several years as chair of the archdiocesan Ecumenical Commission, and since August has served as vicar-general in the Archdiocese of Regina.

From January to May of this year Bolen also held the Nash Chair in Religion at Campion College. He is an Associate Priest of the Madonna House Apostolate, and an Oblate of St. Peter’s Benedictine Abbey in Muenster, Saskatchewan.

by Steve Plenert, Mennonite World Conference News Service

[Strasbourg, France] How and where does the global church discuss issues such as the nature and mission of the church, sources of authority and moral discernment in the churches? One long-standing forum for important discussions such as these is the Faith and Order Plenary Commission of the World Council of Churches. This body, while not officially decision-making, gathered in Kolympari, Crete, 7-13 October 2009.

The topics mentioned were the key themes of the conference under the heading, “Called to be the One Church.” More than 150 participants from many countries and a wide range of church traditions gathered to listen, discuss and dialogue.

“I was impressed about the seriousness of the theological discussion and the very earnest search for unity and agreement in theological issues. In Mennonite circles lately there is great hesitation about dogmatics and creedal discussions. But creeds and theology are the software according to which to a large extent churches tick. The search for unity in the body of Christ definitely also has to do with a search for believing and confessing together,” says Neufeld.

His comments are echoed by the opening words of Patriarch Bartholomew who stated, “Because unity is finally a gift of God, it demands a profound sense of humility and not any prideful insistence." His call to the "never-ending search" for unity of the church, also pointed out that it "is also an ever-unfolding journey."

Marianela de la Paz Cot, of the Episcopal Church of Cuba, described interchurch and interfaith dialogue as sources and meeting points of opposing views and potential polarization, but she argued that this provides “an opportunity to develop a deeper unity.”

The argument raised familiar questions on the issue of interfaith and interchurch dialogue: When must respect for others' beliefs give way to a prophetic critique of idolatry? At what point is faith in Christ compromised?

Neufeld comments, “I am sure that the three big topics of Faith and Order - moral discernment in the church, sources of authority, and the nature and mission of the church - are as relevant for Mennonites as for any other Christian denomination. Moral discernment on peace issues and gender issues has been a topic for decades for us. Till now we are far too humble to discuss forces of authority or even use the word 'authority.'

“Structural and sacramental unity do not seem to be key issues at this moment in the Faith and Order movement,” says Neufeld. Participants noted a tendency to give more space to an "ecclesiology from below" based on the concrete experience of "being church in a particular context" rather than describing the church theoretically "from above.”

Neufeld suggests that “reconciled diversity, humble recognition of the limitations of our own denominational convictions and traditions, as well as an appreciation for the gifts in history entrusted to the different denominations seems to be a way not to fear dialogue. The better dialogue partners are informed and convinced about their convictions, the more free they can speak with each other and to each other.”

Mennonites have things to learn from and contribute to gatherings such as the Faith and Order Plenary Commission as the themes are clearly relevant to our on-going task of being faithful to our calling as the church of Christ in the world.

***
Mennonite World Conference is a communion (Koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.

[Mennonite Church Canada • Winnipeg] Mennonite Church Canada leaders have logged another event towards the denomination’s collective “1,000 Acts of Peace” initiative.

On Oct. 17, Bruce Adema, Director of Canadian Ministries for the bi-national CRC and current president of the Canadian Council of Churches (CCC), and Robert J. Suderman, General Secretary of Mennonite Church Canada hosted a Symposium on War and Peace together with the Christian Reformed Church (CRC) of Canada at Bethel Mennonite Church in Winnipeg.

The Symposium was the product of discussions between Suderman and Adema, after a May 2008 CCC event in which Suderman presented a paper entitled Faith and the Public Square: The church’s witness to peace (see www.mennonitechurch.ca/tiny/1203).

If any conclusion can be reached, it would be that the CRC practices “selective pacifism” (the use of weapons of mass destruction – such as nuclear weapons – is never just), while Mennonites do not justify the use of violence even when it promises to be redemptive.

Adema said that CRC adherents live in a tension: in one hand they hold a deep desire to “never want war,” and in the other hand they hold a desire to stand up for the weak and vulnerable – using redemptive, violent force by serving one’s country’s military if no other solution is evident. But, “If just war happens, we have not been effective agents of peace,” he acknowledged.

Seating arrangements for the 43 participants mixed Mennonites and Christian Reformists – and generated much passionate conversation when the participants were paired up and assigned the task of creating a Remembrance Day service palatable to both denominations. A common theme that emerged was that such a service would need to focus on lament for all war dead rather than honouring only those who gave up their lives in military service.

Position papers from each denomination were also presented. Herman Keizer, a theologically trained, retired military chaplain from Grand Rapids, Mich. and long time high level pentagon ethical advisor said, “... as we walk through some of our history on war and peace, we have gained a deeper appreciation of the peace churches and what they can contribute to our efforts to be peace makers,” citing a recommendation from a 2006 Synod calling for the CRC to work more closely with peace churches and learn from one another.

Keizer also noted doctrinal statements from a 1939 Synod which dictate that “... as a general rule, the orders of the government are to be obeyed,” and “... a Christian who cannot be certain that his government is waging war justly ought therefore to do as ordered.” Moreover, “in a sinful and imperfect world, it may even be necessary to submit to an unjust law.” But conditions that define the justified use of military force were surprisingly absent from the 1939 document, Keizer said. The 1939 document eschews both militarism and pacifism.

With a Purple Heart pinned to his lapel, Keizer advocated for a re-examination of attitudes and conventional weapons. “In WWII only 20% of the fighting force shot to kill, today that is up to 85%... We, the US and Canada, have trained and have fielded the deadliest and most lethal force in the history of war fighting. I am concerned because soldiers are more concerned with killing than being killed,” he said.

Helmut Harder, Emeritus Professor of Theology, Canadian Mennonite University, and former General Secretary of Mennonite Church Canada, presented a paper that addressed the question, of how Mennonites have responded to contemporary challenges on issues of war and peace, and how this has shaped and reshaped its identity. In a Q&A after the presentation, challenges to absolute pacifism were rewarded by Harder’s simple explanation that “extermination of life is always wrong.” Keizer’s and Harder’s papers can be found at www.mennonitechurch.ca/tiny/1198.

Christian Reformists would not disagree with Harder’s assertion that “We believe that peace is the will of God” and is most fully revealed in Jesus. However, exegetical differences showed fissures on how peace can be achieved; scripture citations, such as Jesus’ claim that he came to bring peace by the sword (Matthew 10:34), were filtered through both CRC and Mennonite lenses. Mennonites interpret this story as the suffering servant model: Jesus sought to bring peace be making himself a sacrifice of the sword, not by wielding the sword, while the CRC understand that the text does not forbid the use of violent force.

But just how far towards the Jesus model is it possible for humans to move? CRC theology intimates that this is a complex issue that requires a carefully nuanced response – a simple answer would not do it justice. But the hope is for ultimate and lasting peace, said Adema. Mennonites see it as a goal to ever strive toward.

The event inspired better understanding between the two denominations – and perhaps a renewed valuing of those who have different understandings of peace and how to achieve it. Many Christian Reformed members have very recent memories from World War II that continues to shape their thinking. Some Mennonites also share that story, but more are shaped by a collective 500 year history of migration prompted by violent religious persecution –illustrated when Janet Plenert Executive Secretary of Mennonite Church Canada witness, read excerpts from The Martyr’s Mirror.

Jeremy Segsto, a CRC representative in grade 12 at a Mennonite school said, “Before today I saw very different and distinct views of Christianity but they’re actually very similar and they’re exactly the same in the most important aspect of it in that we all have the same goal in mind.”

Herman Keizer expressed a desire to learn more about the Mennonite history and practice of conscientious objection to war, and could see “selective” conscientious objection as a possibility in cases where a war would be deemed unjust. “[This] is very disturbing for the government because it could mean they declared war and nobody showed up,” he said to chuckles from others.

Natasha Plenert, a Mennonite student at Canadian Mennonite University (CMU), observed that among her peers it was very easy for her to write-off people with non-pacifist viewpoints as being “pro-war.” “There’s a very big distinction to be made between not thinking war is wrong and thinking war is the right answer.”

Janelle Dykxhoorn is a CMU student who grew up in CRC schools and churches. “I found out today how much going to a Mennonite university has already changed my thinking. In the discussion we’ve had I felt like I was half Mennonite and half CRC.”

Both denominations led in common worship that framed the opening and closing of the day. Before adjourning for a communal supper meal, Adema reflected in his worship mediation that, “When I look in your Mennonite eyes, I see Christ looking back at me.”

The Commission has been established by the Lambeth Conference, the Primates’ Meeting, and the Anglican Consultative Council. It builds on previous work done by the Inter-Anglican Theological and Doctrinal Commission, the Inter-Anglican Standing Commission on Ecumenical Relations, and the Windsor Continuation Group. It reports to the Standing Committee of the Anglican Communion.

The Commission devoted this first meeting to developing a vision that gives expression to its mandate. It sees its role as being a communicative and connection-making body which models and promotes communication and connection-making in the Anglican Communion, within a confident and vibrant expression of our shared faith and life, participating by God's grace in the One Holy Catholic and Apostolic Church of Jesus Christ.

1. to undertake a reflection on the Instruments of Communion and relationships among them;
2. to make a study of the definition and recognition of 'Anglican Churches' and develop guidelines for bishops in the Communion;
3. to provide supporting material to assist in promoting the Anglican Covenant;
4. to draft proposals for guided processes of ‘reception’ (how developments and agreements are evaluated, and how appropriate insights are brought into the life of the churches);
5. to consider the question of ‘transitivity’ (how ecumenical agreements in one region or Province may apply in others).

These tasks, which will be taken forward by working groups consulting electronically between meetings, aim to strengthen the unity, faith and order of the Communion.

An Episcopal election in Los Angeles, which remains to be confirmed or rejected by The Episcopal Church, took place during the meeting and was discussed by the Commission. It noted the words of the Archbishop of Canterbury that ‘the bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold’. The Commission expressed the fervent hope that ‘gracious restraint’ would be exercised by The Episcopal Church in this instance.

Members of the Commission were enriched by sharing accounts of the life of the Anglican Church in each of their own contexts. The Commission also greatly valued an afternoon spent with the Archbishop of Canterbury, during which he shared his own vision for the work of the Commission and his hope that it might act creatively in addressing vital issues for the Church and the world.

Canterbury Cathedral sustained the Commission throughout the meeting through its ministry of prayer and hospitality. The Commission was also strengthened by sharing in daily Eucharist and in Bible study. The Commission is grateful for the hospitality of the International Study Centre and the Dean and Chapter of the Cathedral; of the Archbishop of Canterbury and the staff of Lambeth Palace; and of the Nikaean Club which hosted a dinner at Lambeth. The Commission also expressed its gratitude to the staff of the Anglican Communion Office.

The next meeting will take place at the end of November 2010 in Cape Town, South Africa.

Participants:

The Most Revd Bernard Ntahoturi, Primate of Burundi and Chair of Commission
The Rt Revd Dr Georges Titre Ande, Congo
The Ven. Professor Dapo Asaju, Nigeria
The Revd Canon Professor Paul Avis, England
The Rt Revd Philip D Baji, Tanzania
The Revd Canon Dr John Gibaut, World Council of Churches
The Rt Revd Howard Gregory, West Indies
The Revd Dr Katherine Grieb, Episcopal Church (USA)
The Revd Canon Clement Janda, Sudan
The Revd Sarah Rowland Jones, Southern Africa
The Revd Dr Edison Muhindo Kalengyo, Uganda
The Rt Revd Victoria Matthews, Aotearoa, New Zealand and Polynesia
The Revd Canon Dr Charlotte Methuen, England
The Revd Dr Simon Oliver, Wales/England
The Rt Revd Professor Stephen Pickard, Australia
Dr Andrew Pierce, Ireland
The Revd Canon Dr Michael Nai Chiu Poon, South East Asia
The Revd Dr Jeremiah Guen Seok Yang, Korea
The Rt Revd Tito Zavala, Bishop of Chile, Southern Cone
The Revd Joanna Udal, the Archbishop of Canterbury’s Secretary for Anglican Communion Affairs
The Revd Canon Dr Alyson Barnett-Cowan, Director for Unity, Faith and Order
Mr Neil Vigers, of the Anglican Communion Office.

Mandate of the Inter-Anglican Standing Commission on Unity, Faith and Order

The Standing Commission shall have responsibility:

• to promote the deepening of Communion between the Churches of the Anglican Communion, and between those Churches and the other Churches and traditions of the Christian oikumene
• to advise the Provinces and the Instruments of Communion on all questions of ecumenical engagement, proposals for national, regional or international ecumenical agreement or schemes of co-operation and unity, as well as on questions touching Anglican Faith and Order
• to review developments in the areas of faith, order or unity in the Anglican Communion and among ecumenical partners, and to give advice to the Churches of the Anglican Communion or to the Instruments of Communion upon them, with the intention to promote common understanding, consistency, and convergence both in Anglican Communion affairs, and in ecumenical engagement
• to assist any Province with the assessment of new proposals in the areas of Unity, Faith and Order as requested.

(Toronto) The Canadian government’s decision to cut funding to KAIROS: Canadian Ecumenical Justice Initiatives will have a devastating impact on KAIROS’ overseas partners and the thousands of marginalized people in local communities they support, KAIROS announced today.

KAIROS, a church based non-governmental organization that represents seven of Canada’s largest denominations, works on a range of social justice issues, including human rights in Africa, Asia, Latin America and the Middle East. An official from CIDA called KAIROS executive director Mary Corkery on Monday afternoon, November 30th, to inform her that CIDA would no longer fund KAIROS. Corkery was told that KAIROS no longer fits CIDA priorities. No other explanation or information was provided.

KAIROS’ current contract with CIDA expired in September, but it had received an extension until November 30th, the day it was informed of the cuts.

“We are disheartened that this longstanding relationship and decades of support by the Canadian government has been ended,” says Corkery. “KAIROS and the millions of Canadians we represent through our member churches and organizations do not understand why these cuts have been made.”

In a message to Bev Oda, Minister for International Cooperation, requesting an explanation, Corkery writes, “I know of no precedent for the Canadian International Development Agency ending a decades-long funding relationship with a major Canadian organization without notice in writing, with no reason and no transition plan”.

KAIROS' work is highly regarded in Canada and overseas. As the November 30th deadline approached, KAIROS member churches, its partners and other organizations had been writing Minister Oda to request that she approve the KAIROS contract which has been sitting on her desk since July awaiting her signature.

One of those letters came from a Colombian group, the Organización Femenina Popular (the Popular Women’s Group), which has been awaiting CIDA funding through KAIROS.

“As you know, we work in regions in Colombia where armed conflict has resulted in the denial of women’s basic rights. The economic support from KAIROS and CIDA permits us to implement programs which include legal and health services, community kitchens, and other humanitarian assistance that have saved many lives and given possibilities and opportunities to hundreds of women, mothers, wives, daughters, sisters and entire families,” Yolanda Becerra Vega, OFP Director General wrote to Bev Oda on Monday.

“In addition to the impact overseas, these cuts are a loss for Canadians,” says Corkery. “KAIROS educates Canadians across the country about Canada’s work for international development. Our work in Canada and overseas expresses Canadian values in upholding human rights, and is informed by excellent analysis of our partners in the Global South.”

The KAIROS contract that just expired received a positive audit and excellent CIDA evaluation this year. KAIROS submitted its new program proposal for 2009-2013 to CIDA in March 2009. It went through a lengthy approval process within CIDA up until the Minister’s level and has been waiting for approval from the Minister since July 2009.

The government’s decision comes a week after 57 people were massacred in politically motivated killings in the Philippines, including two lawyers from a human rights organization supported by KAIROS, and just days before Prime Minister Stephen Harper heads to China.

Media contact:
Adiat Junaid
Communications Program Coordinator
KAIROS: Canadian Ecumenical Justice Initiatives
(416) 463 5312, ext. 223
1 877 403 8933, ext. 223

www.kairoscanada.org

“Any effort to lead a person to faith that tramples on human freedom betrays a lack of respect for human dignity,” said Archbishop Wilton Gregory of Atlanta, chairman of the U.S. Conference of Catholic Bishops’ (USCCB) Committee for Ecumenical and Interreligious Affairs.

The USCCB and the National Council of Synagogues (NCS) of America held their fall consultation at Jewish Theological Seminary, November 11, in Manhattan. Rabbi Alan Brill of New Jersey’s Seton Hall University and Father Arthur Kennedy of St. John’s Seminary in Brighton, Massachusetts, spoke on the theme: “dialogue and witness in the perspective of our faith traditions.”

Rabbi Brill said witness is a less significant category in Jewish theology than it is in the Christian tradition. Where it does appear in early sources, it means a public proclamation about a special event or fundamental teaching of Judaism, such as the Sabbath—which is “a witness to Gods’ creation,” Rabbi Brill said.

Catholics, however, have understood witness as integral to the faith. “Commitment to witness means uniting one’s life with Jesus Christ, even sacrificing one’s life as a martyr,” said Father Kennedy. Within the Catholic tradition witnessing to the truth, both in word and deed, is a fundamental duty.

Since the Second Vatican Council issued its landmark decrees on non-Christian religions (Nostra aetate) and religious freedom (Dignitatis humanae), Catholics have distinguished authentic witness from a kind of proselytism that Father Kennedy described as “forced, manipulative, coercive, intimidating and cajoling.”

Father Kennedy cited Catholic-Jewish dialogue as a model for interreligious witnessing that involves mutual respect for one’s another beliefs and a desire to understand one another’s core religious convictions. Anticipating future dialogue topics on human rights and natural law, he invited consideration of how the two communities could foster an “I-Thou relationship” in the sense promoted by the Jewish religious thinker Martin Buber. Father Kennedy went on to explain that this is a dialogue “across the divide of religious belief that maintains a sense of God in our midst.”

Jewish NCS President and co-chair Rabbi Alvin Berhkun lauded his Catholic counterpart, Cardinal William Keeler, Archbishop Emeritus of Baltimore. The meeting marked the final dialogue session in which Cardinal Keeler would serve as co-chair and USCCB Moderator for Jewish Affairs. Archbishop Timothy Dolan of New York assumed both roles.

Tributes were also paid to Cardinal Keeler by longtime dialogue partners, Rabbi Jeffrey Wohlberg of Washington, Rabbi Gilbert S. Rosenthal of Needham, Massachusetts and NCS staff, and Judith Hertz of New York. Archbishop Gregory thanked Cardinal Keeler on behalf of the U.S. bishops for his wise and generous service to reconciliation between the Church and the Jewish community.

Participants also discussed the June 18 USCCB Note on Some Ambiguities in Reflections on Covenant and Mission which contained a sentence that disturbed Jewish partners. The original document Reflections (2002) was authored by scholars involved in the USCCB-NCS consultation and evoked theological concerns within the Catholic community.

To clarify perceived ambiguities in the earlier statement, the USCCB committees for doctrine and ecumenical/interreligious affairs had stated in their Note that “Though Christian participation in interreligious dialogue would not normally include an explicit invitation to baptism and entrance into the Church, the Christian dialogue partner is always giving witness to the following of Christ, to which all are implicitly invited.”

Through subsequent correspondence with Jewish partners and further internal discussions, the bishop-chairmen of the two committees, Bishop William Lori of Bridgeport, chair of the Doctrine Committee, and Archbishop Gregory, joined with USCCB President Cardinal Francis George, Cardinal Keeler and Bishop William Murphy of Rockville Centre, New York in re-issuing the Note without the controversial sentence. The bishops also issued a Statement of Principles for Catholic-Jewish Dialogue which said that dialogue “has never been and will never be used by the Catholic Church as a means of proselytism—nor is it intended as a disguised invitation to baptism.”

Participants also addressed Middle East issues, particularly Israel’s policy on visas for religious workers.

Catholic Near East Director Msgr. Robert Stern expressed particular concern for 147,000 Christians who reside in Israel and the 30,000-40,000 who live in the occupied territories. “Their plight is very serious as they find themselves in a tenuous situation,” he stated.

The forthcoming visit of Pope Benedict XVI to the Roman synagogue was also mentioned as a hopeful sign that the advances of the past will continue to cement a trusting relationship between the two faiths.

Catholic participants at the consultation also included Jesuit Father Drew Christiansen, editor, America Magazine; Father Lawrence Frizzell, Seton Hall University; Atonement Father James Loughran, Atonement Ecumenical Institute; Bishop Basil H. Losten, Former Bishop of Stamford for Ukrainians; Monsignor Guy Massie, Diocese of Brooklyn, New York; Father James Massa, USCCB staff; and Father Robert Robbins, Archdiocese of New York.

Jewish participants also included Rabbi Moses A. Birnbaum of Plainview, New York; Rabbi Lewis Eron, Cherry Hill, New Jersey; Ethan Felson, Jewish Council for Public Affairs; Gunther Lawrence, Union for Reform Judaism; Rabbi Joel Meyers, Executive Vice-President Emeritus of the (Conservative) Rabbinical Assembly; Rabbi Daniel F. Polish of LaGrangeville, New York; Jacob Stein, NCS advisor; Rabbi Jonathan Waxman, Congregation Beth-El in Massapequa, New York; and Rabbi Jeffrey Wohlberg (Rabbi Emeritus), Adas Israel Congregation, Washington. Special guests at the meeting were Rabbi Gerald Meister, Religious Affairs Director (Emeritus), Israeli Consulate, Rabbi Yehiel Poupko, Jewish Federation of Chicago; and Rabbi Julie Schoenfeld, Executive Vice-President of the Rabbinical Assembly.

“I am absolutely delighted,” Bishop-elect Irving said.

Although Bishop-elect Irving has spent most of his career in British Columbia, his work in the church began on the prairies. After completing his theological studies in England at two Oxford colleges, he was ordained a deacon in Edmonton in 1986 and then spent three years serving as the incumbent for the St. Thomas parish in Wainwright, Alta. “We had a wonderful time when we were in Alberta,” he said. “Prairie folks are special folks and we are certainly looking forward to being back there.”

He has since served as the incumbent at St. Barnabas in the diocese of New Westminster, and then in the diocese of Kootenay at the Parish of Woodsdale and St. Saviour’s in Penticton.

In 2007, Bishop-elect Irving accepted a new position working on congregational development and stewardship with the diocese of Kootenay. He is also a consultant for the Anglican Church of Canada on gift planning and stewardship. His experience in these matters will be useful in his new post where he hopes to foster growth, an important issue across the country, he said. “That’s not just Saskatoon. A lot of our dioceses are in the same situation where they are working on congregational development and stewardship, working to have the resources available for mission and ministry in the area.”

[ELCIC News] The Council of the Lutheran World Federation (LWF) has approved a statement that prepares for a significant action of reconciliation with churches of the Anabaptist family.

With this endorsement, the statement "Action on the Legacy of Lutheran Persecution of 'Anabaptists'" is recommended for adoption at the July 2010 LWF Eleventh Assembly in Stuttgart, Germany. The statement expresses "deep regret and sorrow" for the legacy of violent persecution of Anabaptists, and especially for the ways in which Lutheran reformers supported this persecution with theological arguments. It asks forgiveness, "from God and from our Mennonite sisters and brothers," for these past wrongs and also for the ways in which later Lutherans have forgotten or ignored this persecution and have continued to describe Anabaptists in misleading and damaging ways.

The statement then makes commitments with respect to how the violent history of persecution by Lutherans will be remembered, and how the Lutheran confessional legacy will be interpreted from now on in light of this action.

This LWF action was based upon the work done by the Lutheran-Mennonite Study Commission, 2005-2009. Their report "Healing of Memories: Reconciling in Christ," was received by the Council, which commended the Commission for "its thorough and important work."

The Council requested the LWF General Secretary to send this report and statement to the LWF member churches for information, study and discussion, and possible responses. Both documents would also be made available to pre-assembly delegates for discussion at their meetings.

Celebration and Prayer

After the unanimous vote, Rev. Dr Larry Miller, general secretary of the Mennonite World Conference (MWC), welcomed the action in a spirit of celebration and prayer. The July 2009 MWC Assembly meeting in Asuncion, Paraguay, had warmly received the news that Lutherans might take such an action and had promised to "walk with" Lutherans in their process. Miller said that this request for forgiveness would require that Mennonites also would change.

"You are not applauding for yourselves," said Miller. "You are applauding for the grace of God in our midst. Mennonites have learned from Lutherans that we are justified by faith alone, because we know that justification produces not only relations between oneself and God but also communion between the churches."

LWF General Secretary Rev. Dr Ishmael Noko congratulated the Commission for its work, and expressed his hope that the Stuttgart Assembly "would be a landmark," in view of the anticipated action. "Our children will be proud of this day," Noko remarked. He noted that Lutherans and Mennonites already are working together around the world; this action would move such cooperation to a new level.

Referring to the MWC global conference in Asuncion, attended by the LWF general secretary and his assistant for ecumenical affairs Dr Kathryn Johnson, Noko added, "[We] wept like children in Paraguay when we saw how the Mennonites would embrace us."

The dialogue reconciliation process began in 1980 during the 450th anniversary of the Augsburg Confession, when representatives of Mennonite churches raised questions about how they could join in celebrations of a document which explicitly condemned Anabaptists and their teachings.

In 1980, the LWF Executive Committee expressed sorrow for the pain and suffering caused by the condemnations and called on member churches "to celebrate our common Lutheran heritage with a spirit both of gratitude and penitence.

In 2002, the LWF Council established the Lutheran-Mennonite International Study Commission in partnership with the MWC.

During its work, the Commission had discovered that the history of persecution consistently intervened in their efforts at theological discussion. Telling the history together would in itself be an act of reconciliation.

More information on the 2009 LWF Council meeting is available on the LWF Web site at: www.lutheranworld.org

UPDATE:
On November 9, the Vatican announced the publication of the apostolic constitution enacting the canonical provisions for new Anglican ordinariates. As well, the Congregation for the Doctrine of the Faith issued "complementary norms" to accompany the apostolic constitution.

• The Vatican Information Service press release is found here
• The apostolic constitution "Anglicanorum Coetibus" is found here
• The complementary norms are found at here
• An official canonical commentary issued by the Vatican is available here

Earlier this week the Vatican announced new pastoral provisions for Anglicans seeking to join the Roman Catholic Church that will allow them to keep aspects of the historic Anglican liturgy and patrimony. The announcement came from Cardinal William Levada, the prefect of the Congregation for the Doctrine of the Faith. The CDF is the Vatican office responsible for doctrine. Since 1980, the CDF has supervised a special pastoral provision for former Anglicans in the United States that permitted married Anglican clergy to be admitted to Roman Catholic ministry and in a few cases for entire parishes of former Anglicans to continue to use Anglican liturgical forms. The announcement this week was touted as a means of making the 1980 pastoral provision universal.

According to Cardinal Levada, the impetus for the recent decision is the request by a number of traditionalist Anglican communities, clergy, and as many as 20-30 bishops, for a pastoral provision allowing corporate reunion with the Roman Catholic Church. In a joint statement from Rowan Williams, the Anglican Archbishop of Canterbury, and Vincent Nichols, the Roman Catholic Archbishop of Westminster, the new pastoral provision "brings to an end a period of uncertainty for such groups who have nurtured hopes of new ways of embracing unity with the Catholic Church."

Significant details remain unclear. Among them, it is unclear whether the pastoral provisions within the ordinariates will be permanent. The establishment of houses of formation for seminarians implies a certain level of permanence and stability, however as some observers have indicated, it remains to be seen whether in the future the ordinariates will be permitted to ordain married men who were not formerly Anglican clergy or seminarians. Thus, the provision for married clergy may remain an isolated example even within the ordinariates. It is also unclear whether the married clergy of the Anglican ordinariates will be available for ministry in the wider Roman Catholic community which currently experiences a shortage of clergy. The 1980 pastoral provision strictly limited the ministry of the married clergy to non-parish ministries such as chaplaincies.

The Vatican announcement of the upcoming apostolic constitution emphasised the similarity of the personal ordinariates to the existing military ordinariates. However, many observers have also compared them to the personal prelature granted to Opus Dei or to the distinct Eastern rites of the 22 Eastern Catholic churches. There are likely to be certain aspects of each of these models incorporated into the new Anglican ordinariates. Like the Eastern churches, the Anglican ordinariates will retain a distinctive liturgical practice. However, unlike the Eastern churches, they will not be self-governing churches but instead Roman Catholic and governed by the Latin Code of Canon Law. They may not even be considered to be churches in the legal or theological sense that a diocese is. Like military ordinariates they will be extra-territorial, overlapping in jurisdiction with existing diocesan structures. However, the clergy in military ordinariates are incardinated in their original dioceses or religious orders. The Anglican ordinariates will likely incardinate their own clergy like a diocese, providing a certain level of stability.

Additional questions have been asked in news commentary and blogs over the past few days. Among them, there has been the question of which elements of Anglican liturgy will be retained? Will the Anglican ordinariates use the Book of Common Prayer? My own guess is that this is unlikely. The BCP is considered by many Anglo-Catholics to have strong Reformed theological elements that make it inappropriate for Catholic liturgy, although the BCP seems to be experiencing a certain revival among Anglo-Catholics in response to liturgical reforms that have popularised the Book of Alternative Services. More importantly, the historical role of the BCP as a common element binding together the diverse Anglican communities will mitigate against using it as a formal liturgy within the ordinariates.

The ecumenical significance of this new development cannot be ignored. At a book launch a week before the Vatican announcement, Cardinal Walter Kasper was asked about whether provisions for corporate reunion with some Anglicans might be possible. Kasper reportedly answered that the Roman Catholic Church is "not fishing in the Anglican pond. Proselytism is not a Roman Catholic policy." Archbishop Rowan Williams appears to accept that the proposed pastoral provision is not intended to lure Anglicans into leaving their church, but rather to respond to Anglicans who have already decided to leave. Thus, both Williams and Nichols affirmed that the Anglican-Roman Catholic dialogue will not be derailed.

Of broader ecumenical significance, in 1993 the Catholic-Orthodox dialogue issued a statement at Balamand, Lebanon where the two communions agreed that uniatism is a form of proselytism and is therefore not an appropriate means of promoting Christian unity. Uniate is the term used by the Eastern Orthodox churches to describe the Eastern Catholic churches, and the Balamand statement describes uniatism as the establishment of churches for the purpose of converting or absorbing members of another church. The historical union of certain communities with the See of Rome has led to the breaking of communion with their mother churches. Roman Catholic ecumenists must therefore consider the implications of the new apostolic constitution carefully to determine whether our 1993 commitment at Balamand has been broken. This has implications for the Catholic-Orthodox dialogue where the Balamand statement is considered a foundation for further dialogue. It also has implications for all dialogues, since the commitments made in one dialogue must be consistent with those made in other dialogues and in the life of the church as a whole.

In all of the official comments on the new apostolic constitution, the Vatican and the Archbishop of Canterbury have been at pains to emphasise that the new provisions are a response to requests from disaffected Anglican groups and individuals, and are not the initiative of the Vatican. However, historians will remind us that the Union of Brest and other occasions that led to the establishment of Eastern Catholic churches were also initiatives taken by members of those communities. There is a fine line between luring potential converts and easing the pain of division. While the latter is intended as a pastoral response, it might be interpreted in historical hindsight as an enticement to schism. In the context of ecumenical partnership between Roman Catholics and Anglicans it might legitimately be asked whether we should sail so close to the line?

This pastoral resource is the result of the Faith and Witness Commission's being called upon to give shape and form to a paradox: the paradox of finding hope in suffering and suffering in hope.

The Commission for Justice and Peace has also pulled together a must have resource. It is a First Nations reflection on racism, truth, and reconciliation. You may order both resources through Erin Green, Communications Officer, . A donation of $10 is suggested to cover printing and mailing costs.

As the global community looks towards this December's climate change negotiations in Copenhagen, Denmark, we see a sorry record of rising greenhouse gas (GHG) emissions from rich countries, and the relentless march of poverty and growing inequality in countries of the global South. It is people in these countries who are already suffering the worst consequences of climate change. The United Nations Millennium Campaign is an effort to hold governments accountable to the Millennium Development Goals [MDGs] to cut global poverty in half by 2015. It sees the connections between climate change and global poverty quite clearly. Do we?

This year KAIROS is marking two important days for Global Action - October 17 Global Day of Action Against Poverty and October 24 International Day of Climate Action - by calling for a Global Week of Action that highlights the connection between poverty and climate change.

KAIROS has produced a 4 page resource for churches and faith communities which draws the connection between poverty and climate change. Click here to download the resource.

The course description is as follows:

Increasing numbers of Christian communities are working ecumenically to facilitate mission and ministry, especially in areas of depopulation or other financial struggle. Many of these choose to link formally as “ecumenical shared ministry” congregations or clusters.

This course will explore the dynamics particular to developing and sustaining ecumenical ministry initiatives in congregational settings. It will introduce participants to the structures of such ministries, and consider issues that are unique to ecumenical congregational relationships. It will include the study of pertinent theological documents and denominational agreements, practical issues like the production of covenants and constitutions, and the pastoral challenges that affect all congregations, but with attention to the nuances for ecumenical ministries, attending to sources of support for clergy and other congregational leaders. Finally, the course will engage questions of our personal struggles and delights in confronting Christian identity and otherness.

Participants will identify and strengthen their gifts for ecumenical ministries, in the context of these many aspects of faith, theology, and leadership. It is open to those already serving in ecumenical ministries (may be taken for STM credit) as well as those who wish to explore the possibilities. An audit course costs $300; credit is $600.

For further information, or to register, contact the Registrar at or call 1-877-644-8970.

Noting that Canadians are aware that certain lobby groups and media outlets in the United States regularly use critical references to Canada’s health care system and interviews with Canadian citizens to support their arguments, and that a publicly administered, single-payer system such as we have in Canada has not been proposed by Washington law makers, the letter states that, "the principles guiding our health care system have an unmistakable affinity with the love of neighbour..."

The experience of the Council is offered to the NCC, USCCB, and the NAE, with a view of sharing wisdom without imposition. The letter is one of solidarity, which affirms the belief that health care is a moral enterprise that must be undertaken in the advocacy work of Christian churches.

Given the timely and critical nature of these debates, the voice of the churches must not go unheard.

Look here for the complete text of the letter.

For more information or an interview please contact:
Erin Green
Communications Officer
The Canadian Council of Churches
416.972.9494 x 42

Observant, d’une part, que les Canadiens savent que certains groupes de pression et médias des États-Unis se servent des références critiques au système de soins de santé du Canada et d’interviews de citoyens pour appuyer leurs arguments et, d’autre part, que les législateurs de Washington n’ont pas proposé le système financé par l’État et à payeur unique que nous avons au Canada, la lettre mentionne que « les principes qui guident notre système de soins de santé ont une affinité incontestable avec l’amour du prochain… »

Le Conseil offre les fruits de son expérience au NCC, à la USCCB et à la NAE dans le dessein de partager sa sagesse avec eux sans rien imposer. Il s’agit ici d’une lettre de solidarité affirmant notre conviction selon laquelle les soins de santé représentent une entreprise morale que les Églises chrétiennes se doivent d’appuyer dans le cadre de leur défense des droits. (disponible en anglais seulement)

L’urgence et la nature critique de ces débats exigent que la voix des Églises se fasse entendre.

Voir ci-joint le texte intégral de la lettre.

Pour en savoir davantage ou pour obtenir une interview, prière de contacter :

Erin Green
Agente de communication
Le Conseil canadien des Églises
416.972.9494 x 42

During the Week of Prayer for Christian Unity in January 2009, Fr. Bernard was "interviewed" by Jan Bigland-Pritchard during the concluding service at McClure United Church. Jan asked him about his life in ecumenism, his recollections about early ecumenical endeavours in Saskatoon, and the founding of the Centre. Here is an audio recording of that interview.

At the Summer Ecumenical Institute in June 2009, Fr. Bernard participated in a panel discussion about the current state of the ecumenical movement. Reflecting on the levels of ecumenical awareness and commitment today, Fr. Bernard suggested that the churches and their leadership need a new conversion to Christian unity. "The journey has become too long, too heavy, and light has dimmed." As other panellists commented on the apparent "ecumenical winter", Fr. Bernard reminded us that ecumenical achievements come from the Holy Spirit who moves the hearts of faithful Christians to commitment to the will of Christ for unity. Ecumenical conversion remains an important theme in Fr. Bernard's ecumenical vision, as it has throughout his ministry. Reports from the Summer Ecumenical Institute appeared in the Prairie Messenger on June 17:
• Formation of Catholics on unity still 'severely lacking'
• Crisis in ecumenism related to its success
• Prairie Centre hosts Summer Ecumenical Institute

The Holy Father also accepted the resignation of Most Reverend Émilius Goulet, P.S.S., in accordance with the Code of Canon Law which sets the mandatory age of retirement for bishops at 75. Archbishop Goulet, who turned 76 last May, has served the diocese of Saint-Boniface for a little more than a year past his 75th birthday. He had been appointed Archbishop of Saint-Boniface in [June] 2001.

Born on May 6 1953, in Melfort, Saskatchewan, Bishop LeGatt was ordained a priest on 19 June 1983 for the Diocese of Prince Albert. Before his appointment as Bishop of Saskatoon, in July 2001, he had served in several parishes and had held the office of Diocesan Consultor, Director of Vocations and Coordinator of the Diocesan Commission for Liturgy.

Bishop LeGatt studied at the College of Saint Boniface where he completed a Bachelor of Arts degree in philosophy. He has worked with Canadian University Students Overseas (CUSO) where he taught young people in Ghana for three years, before returning to Canada for his theological studies with the Grand Séminaire at Laval University, Quebec City.

As a member of the Canadian Conference of Catholic Bishops (CCCB), Archbishop-elect LeGatt has served on the Canadian Catholic Aboriginal Council (formerly the Council for Reconciliation, Solidarity and Communion with Aboriginal Peoples). He is currently the Chairman of the English Sector Commission for Liturgy and Sacraments.

The Diocese of Saint Boniface has a Catholic population of 113,495 in 103 parishes and missions, served by 75 diocesan priests, 36 religious order priests, 24 permanent deacons and 307 religious Sisters and Brothers.

Seventeen Mennonite-Christian and Shiite-Muslim scholars of religion met together for four days in Qom, Iran, to discuss the theme of peace and justice. The dialogue conference was planned and hosted May 24-27, 2009 by the Imam Khomeini Education and Research Institute (IKERI), under the direction of its president, Ayatollah Mesbah-Yazdi. Mennonite Central Committee (MCC) organized and sponsored the conference from the Mennonite side. The dialogue was the fourth in a series begun in 2002.

The event was a forum for Shiite and Mennonite scholars to learn from each other, develop mutual understanding, and establish friendships. Participants presented papers rooted in their own tradition’s theological understanding of the nature, mandate and implications of peace and justice. Formal and informal discussions provided opportunities to find commonalities, clarify differences, and respectfully engage each other.

The Mennonites presented papers on biblical perspectives, the centrality of Jesus for peace and justice, pacifism, church, martyrdom, advocacy, and the history of Mennonite practices of peace and justice. Shiite presentations examined the relationship between justice and peace in the Qur’an, war and jihad, eschatology, divine mercy, and the nature of the international political order.

This conference, the fourth in a series that began in 2002, grew out of an exchange program between MCC and IKERI in which Iranian doctoral students study at the Toronto School of Theology, and Mennonite couples from North America live and study in Qom. The Mennonite delegation extended an invitation to a fifth dialogue to be held somewhere in North America in 2011.

David Shenk, a participant in all four dialogues, commented on the high degree of trust and candour in these particular conversations. Because of personal relationships developed over many years, each side was able to engage and even challenge the other on the assumptions and implications of their positions.

The relationship between justice and peace emerged as a key theme of the conference. In his opening lecture, Ayatollah Rajabi explained that, in Islam, justice is an absolute requirement while peace is conditional upon justice. While peaceful means are ideal, violence may be required when justice is violated, the innocent are attacked, or people are prevented from worshiping God.

From the Mennonite perspective, such a framework appears to move too quickly to war. How does one know that all peaceful means have been exhausted? Yet, to the Shiite members of the dialogue, the Mennonite commitments to pacifism and forgiveness appear to be at the expense of justice. While Mennonites may be interested in developing yet one more practice of nonviolence, is it morally justifiable to do so while innocent people are being killed?

“It seemed we were trying to ask them if there were moments in the Qur’an or Islam that could resource faithful, yet nonviolent, responses to injustice, while they were demanding us to be more realistic about all the ways they saw war or self-defense justified within our own texts,” said Susan Kennel Harrison.

Both sides agreed that the human pursuit of justice and peace ought to be rooted in God’s justice and God’s peace. Both have a future-oriented hope for justice to be fully realized upon the return of Jesus and/or the twelfth Imam. Both Mennonites and Shiites are minority groups within Christianity and Islam, and have experienced persecution that shapes their perceptions of the world.

Gordon Zerbe, a first-time participant, noted how the Shiites have a religious imperative to dialogue because of what Islam holds in common with Christianity. At times, there was a remarkable similarity in theological language and concerns. Yet, some conversations made evident significant differences in culture, context, and patterns of thinking. “This dialogue required me to contemplate some foundational assumptions of my own faith. We often take the logic of our own convictions for granted until we explain it to someone who has a very different frame of reference,” he said.

A difference emerged in the discussion of how to move from sacred text to contemporary context. One Mennonite scholar argued that the social location of the interpreter or the community of interpretation will partly shape what peace or justice looks like in practice. A Shiite scholar countered that the meaning of the Qur’an is always clear; perspective should not affect its meaning.

A related point of divergence was the Shiite conviction that revelation and reason, including the laws of cause and effect, are always consistent. By contrast, Mennonites have often emphasized the foolishness of the cross. An institution such as the state may be necessary in a fallen world but is “outside the perfection of Christ.” For the Shiites, if absolute pacifism is commanded by God, it must therefore be realistic and effective. Yet it appears to be neither. While Mennonites have preferred to speak about the church rather than the state as the community of peace and justice, Shiite dialogue partners asked whether this is a consistent position for assimilated U.S. and Canadian Mennonites who benefit from the prestige and power of their states whether they like it or not.

At the end of the conference, the Mennonite delegation expressed its gratitude to IKERI for unsurpassed hospitality, delicious meals, comfortable accommodations, and excellent conference meeting space.

After the conference itself, IKERI arranged for a tour of the city of Hamadan, including a shrine to those honoured as martyrs from the Iran-Iraq war, the synagogue of the ancient Jewish community, and the Ganjnameh cuneiform inscriptions of the Persian Empire. In Hamadan and Qom, the group witnessed active campaigning on behalf of presidential candidates.

The first of this series of conferences was held in Toronto, 2002, on the topic of “The Challenges of Modernity.” The second one was held in Qom two years later on “Revelation and Authority.” “Spirituality” was the theme of the third conference, held in Waterloo in 2007. Papers from the first two conferences were published in the Fall 2003 and Winter 2006 issues of the Conrad Grebel Review. Papers from the third and fourth conferences will be published in the future.

The Mennonites who presented papers were A. James Reimer and Jeremy Bergen of Conrad Grebel University College; Harry Huebner and Gordon Zerbe of Canadian Mennonite University; Susan Kennel Harrison of the Toronto School of Theology; Wilma Bailey of Christian Theological Seminary; and David Shenk of Eastern Mennonite University.
Henry Paetkau and Nathan Funk of Conrad Grebel University College; and Jon Hoover of the Near East School of Theology in Beirut participated as official observers.

From the Mennonite side, the conference was organized by MCC country representatives Daryl and Cindy Byler, MCC workers Wally and Evie Shellenberger in Qom, and James Pankratz of Conrad Grebel University College.

Que pouvez-vous faire pour la justice raciale?
• Prévoir de vous réserver, tout au long de l’année, du temps pour apprendre, pour discuter, pour aider, particulièrement en rapport avec les communautés qui subissent le racisme.
• Trouver ensemble des façons d’affronter la réalité du racisme et d’établir la justice raciale.
• Organiser des activités à l’intention de tous les groupes d’âge.
• Créer des occasions de prier et d’étudier ensemble.

Le Réseau oecuménique canadien contre le racisme (CEARN) a pour mandat d’aider les Églises et les organismes religieux Canadiens qui oeuvrent pour la justice raciale, la réconciliation raciale et la paix à se transformer et à transformer leurs communautés. Le Comité d ‘orientation du CEARN se compose de représentants des membres du Conseil canadien des Églises et des organisations oecuméniques soeurs.

Pour en savoir davantage sur le CEARN ou la présente ressource, consulter le site Web du Conseil canadien des Églises à : http://www.ccc-cce.ca/francais/justice/racism.htm.
• Veuillez voir l'affiche pour plus de détails

What can you do to support racial justice?
• Plan to give time throughout the year to engage in learning, discussion and outreach — especially with communities that experience racism.
• Find ways to journey together as you confront the reality of racism and explore how racial justice can be achieved.
• Organize activities for all ages.
• Create opportunities for worship and study.

The mandate of the Canadian Ecumenical Anti-Racism Network is to accompany Canadian churches and church organizations who are working toward racial justice, racial reconciliation, and peace to transform themselves and their communities. The CEARN Steering Committee is made up of representatives from members of the Canadian Council of Churches and sister ecumenical organizations.

For more information about CEARN or this resource please go to the Canadian Council of Churches web site at http://www.ccc-cce.ca/english/justice/racism.htm.
• download poster & resource order form

The PCE History Book will be launched on June 4th 2009 at the 25th anniversary banquet. About 95 pages, with colour and black and white photos and memories of 25 years of work for Christian unity and reconciliation in the region. $10. Pre-order your copy at

A review of the table of contents of the book will indicate the many dimensions of the ecumenical community in Saskatoon. The preliminary contents are as follows:

I. BACKGROUND AND HISTORY

1. Milestones on the Journey, 1984-2009

2. The Beginnings of Ecumenical Ventures on the Prairies
a) The Formation of the United Church of Canada: the Prairie Connection
b) World Council of Churches, Canadian Council of Churches, Saskatoon Council of Churches
c) Tilling the Soil: Father de Margerie's Reflection on the Origins of PCE, 1959-1984

4. People
a) Directors of the Centre
b) Office Staff & Board Chairs
c) Volunteers
d) Canadian Ecumenical Leadership Award Recipients

II. INITIATIVES OF THE CENTRE

1. Snapshots of the Work

2. Regular Activities, Past and Present
a) Growing Together Inserts
b) Beit Avraham: Interfaith Activities
c) Ecumenical Contacts (PEC)
d) Local Church Leaders Group
e) Social & Restorative Justice Work
f) Interchurch Families
g) Week of Prayer for Christian Unity
h) Shared Ministries Bureau
i) Ecumenical Links and Resources

3. Conferences & Special Events
a) Ecumenical Conferences
b) Summer Ecumenical Institute, SK (SEI)
c) Saskatchewan Centennial Celebration
d) Remembering the Children

III. INITIATIVES IN SASKATOON

1. Shared Fellowship, Study & Worship
a) Ministerials
  i) Saskatoon Council of Churches
  ii) Saskatoon Evangelical Ministers' Fellowship
  iii) Women in Ministry
b) Parish Initiatives
  i) Holy Spirit/McClure Covenant
  ii) Area clusters
    Nutana Park Ecumenical Committee
    Saskatoon North-End Interchurch Group
    St. John Bosco/St. David's Trinity Pastoral Charge/St. George's Anglican
    South East Saskatoon Interchurch Group
    Two Cathedrals on Spadina Crescent
c) Campus
  i) Saskatoon Theological Union
  ii) Centre for Rural Community Leadership and Ministry
  iii) Ecumenical Chaplaincy at the University of Saskatchewan
  iv) Friends of Sophia
d) Inter-Denominational Study Sessions
  i) Catholic/Lutheran on Joint Declaration on the Doctrine of Justification
  ii) Catholic/United Church on Sin, Reconciliation, and Ecclesial Identity
  iii) Catholic/Anglican/Lutheran on Mary: Grace and Hope in Christ
e) Other
  i) World Day of Prayer
  ii) Prayer Summit
  iii) Multi-Faith Saskatoon
  iv) Queen's House

2. Social & Humanitarian
a) Saskatoon Friendship Inn
b) Saskatoon Food Bank
c) Sherbrooke Community Centre
d) Refugee Sponsorship Groups
e) Interchurch Uranium Committee Educational Cooperative
f) L'Arche

IV. REFLECTIONS & STORIES

a) Congratulations, Prairie Centre for Ecumenism, Sr. Anne Keffer
b) Our Walk in Ecumenism, Helen & Ken Saunders
c) Memories of Working at the Centre for Ecumenism, Helen Saunders
d) My Ecumenical Involvement, Elizabeth Nickel
e) Ukrainian Catholic Participation in the Work of the Prairie Centre for Ecumenism, Andy Dziadyk
f) Reflections of an Interchurch Couple, Bob and Marie Klombies
g) A Tale of Shared Ministry and the Role of the Prairie Centre for Ecumenism: Anglican/Presbyterian/Lutheran in Biggar, Cindy Hoppe
h) Holy Family Roman Catholic Parish – Westmount Church (Mennonite): A New Shared Ministry in Saskatoon, Fr. David Tumback
i) The Spirit of Ecumenism Is Alive and Well in This Rural Community: Shell Lake, Saskatchewan, Canada Lutheran, & Ester Kaminski
j) The Christian Faith of the Founders of the City of Saskatoon, Don Balzer

In Winnipeg, a Catholic parish and an Anglican parish share a large building on a busy city street. In Shell Lake Saskatchewan, Anglican, Lutheran and United Church Christians have joined buildings and hearts together to form one worshipping community with joint staff and programming. In Montreal, downtown clergy of two denominations start talks about sharing a worship space: one has a big church with a small congregation, while the other has a congregation with no suitable place to meet. In Rocky Mountain House, Alberta, three existing congregations are about to break ground for a new church facility which will serve them as one congregation and help them serve the needs of their town. In Biggar, Saskatchewan, the Anglican and Lutheran pastors run a ‘Monday School’ kids club for the children of the whole town. What are all these Christians doing? They are exploring ecumenical shared ministry.

An Ecumenical Shared Ministry (ESM) exists where Christians of more than one denomination worship and serve God in a united way while still maintaining their denominational identities and connections. ESMs take many forms, from sharing a building, to sharing programs, staff and worship. There are an estimated 80-150 ESMs in Canada. Some are found in tiny rural communities. Some are in major cities. Most ESMs are located in Western Canada and the Maritimes, and new ones are forming all the time.

Ecumenical Shared Ministries are showing themselves to be part of the solution to the problem our churches face in the rural areas, and in new urban areas. In places where numbers are diminishing due to rural depopulation, ESMs offer a way for rural Christians of several denominations to work together in ministry to their communities without losing their denominational allegiances. In the new city suburbs in Western Canada, denominations are stretched to finance the planting of new churches, and some are creating new urban ESMs, like the Living Spirit Centre in Regina. These ESMs not only maximize limited financial resources, but also give ‘flesh’ to Christians’ spiritual commitment to seek Christian unity and reconciliation.

The lack of coordination for Canadian ESMs has been felt by many. In 2005 the Prairie Centre for Ecumenism merged its annual Summer Ecumenical Institute with a network of people involved in ESMs to produce a well-attended Collaborative Ministry Conference, held in Saskatoon. At that gathering, church leaders asked the PCE to become a repository for documents and information concerning shared ministries in Canada. Grant funding for the initial phase of the work was obtained from the Churches Council for Theological Education, and in 2007 the Shared Ministries Bureau was born.

At about the same time, the Anglican, United, Presbyterian and Evangelical Lutheran Churches at national level began seeking to provide a more coherent framework for Canadian ESMs, so that local judicatories who wish to explore establishing an ESM do not need to ‘reinvent the wheel.’ The National Ecumenical Shared Ministries Taskforce has been meeting since 2006 to develop common policies, and to publish a Shared Ministries Handbook. A draft version of the Handbook is available on our website, and the final version is expected in June, 2009. In February of 2008 the Taskforce endorsed the PCE’s Shared Ministries Bureau and invited it to become a permanent Taskforce member. It has asked the PCE to continue its database development and document gathering, but also to undertake practical training work for clergy and others involved in ESMs.

The Shared Ministries Bureau is pleased to make its existing database of ESMs available on the PCE website. Further histories and access to sample constitutions, and ESM covenants will follow.

Forthcoming ESM training events

At the Summer Ecumenical Institute (2-5 June, 2009) Rev. Dr. Sandra Beardsall will offer a workshop on Ecumenical Shared Ministries, Thursday 4 June at 3.30 pm. Sandra is the United Church professor of Church History and Ecumenics at St. Andrew’s College, Saskatoon and consultant to the Shared Ministries Bureau. She has pastored an ecumenical shared ministry, and now shares with theological students her vision for their potential.

In January 2010 Sandra, assisted by the staff of the Shared Ministries Bureau, will offer a week-long intensive Ecumenical Shared Ministries Course at St. Andrews College, Saskatoon. Prof. Beardsall writes:

"This course will explore the dynamics particular to developing and sustaining ecumenical ministry initiatives in congregational settings. It will introduce participants to the structures, theologies, and ethos of the major denominations involved, and consider issues that are unique to ecumenical congregational relationships. It will involve engagement with documents of the ecumenical movement, with practical issues like the production of covenants and constitutions, and with the pastoral challenges that affect all congregations, such as conflict and change, but with attention to the nuances for ecumenical ministries. Finally, the course will involve engagement with questions of our personal struggles and delights in confronting Christian identity and otherness. Participants will identify and strengthen their gifts for ecumenical ministries, in the context of these many aspects of faith, theology, and leadership."

The course may be audited or taken for credit in the Saskatoon Theological Union, and will form part of the requirements for certification as an Ecumenical Shared Ministries Trainer.

For further information on Ecumenical Shared Ministries contact the Shared Ministries Bureau at the PCE.

June 2-5, 2009 in Saskatoon, SK

The Summer Ecumenical Institute will function as a stock-taking and a vision-building exercise for the grassroots ecumenical community in Canada. 2009 marks the 25th anniversary of the Prairie Centre for Ecumenism. It is also the 50th anniversary of the announcement by Pope John XXIII of the Second Vatican Council, one of whose main aims was the advancement of Christian unity. It is 50 years since our founder, Fr. Bernard de Margerie, received his call to the path of ecumenism. There is much to celebrate!

This conference will be the climax of a year of themed events giving thanks for the past achievements of the ecumenical movement and committing ourselves to Christian unity and reconciliation for the future. The SEI will be built around worship and singing, keynote addresses, a variety of optional workshops, and a banquet at the Western Development Museum. It begins on Tuesday evening and finishes Friday with lunch.

We are honoured to have Fr. Tom Ryan CSP to lead us in this task. Tom is the director of the North American Office for Ecumenical and Interfaith Relations of the Paulist Community, and is based in Washington, DC. Fr. Tom was ordained in 1975, and served in campus ministry at the Ohio State University (Columbus) and at McGill University (Montreal), prior to directing the Canadian Centre for Ecumenism for 14 years. He spearheaded the 1995 founding of the Unitas Ecumenical Centre for Christian Meditation in Montreal and served 5 years as its director before answering the call of his community to take up his current work. He is a gifted speaker, author, mission and retreat leader.

We are excited to have Cheryl and Bruce Harding to get us singing, and drumming. Cheryl and Bruce Harding are gifted United Church recording artists and worship leaders, whose eclectic musical style melds a theology of healing and understanding with a spirit-filled passion for congregational singing. When they are not on tour, Cheryl and Bruce lead singing at Royal Heights United Church in Delta, BC. Bruce is also past co-chair of UCCAM, the United Church of Canada Association of Musicians, and was the Managing Editor for More Voices, the supplement to the current United Church of Canada hymn book, Voices United (1996).

• Summer Ecumenical Institute webpage
• SEI programme
• SEI workshops
• Poster

On Thursday, while another of the pope's public spectacles was being put to rest by his letter admitting mistakes in the lifting of the excommunication of the Lefebvrite bishops, the pope met with representatives of the Chief Rabbinate of Israel to express his encouragement for their dialogue with the Vatican. As a prelude to Benedict's visit to Israel in May, the audience with the Chief Rabbinate was an opportunity for the pope to affirm his commitment to Catholic-Jewish dialogue. This audience with the chief rabbis should be understood as part of the damage control by the Vatican in the wake of the controversy that arose after it became known that one of the Lefebvrite bishops, Richard Williamson, was a Holocaust-denier. In the past six weeks, the Vatican has been at pains to assert its commitment to Catholic-Jewish dialogue and to disassociate from Williamson's odious views.

There is an interesting connection between the pope's comments to the chief rabbis and the comments expressed in his forward to Pera's book. In his comments to Pera he could affirm that interreligious dialogue is not, in the strict sense of the word, possible. Whatever we might think about that startling claim, on Thursday we observe Benedict affirming the dialogue between Judaism and Christianity as both necessary and possible. He returns to the Vatican II declaration on relations with non-Christian religions, Nostra Aetate (1965). There the Council teaches that the church's acknowledgement of the rich spiritual patrimony with Judaism makes dialogue both necessary and possible. As well, the pope explains, "if the church acknowledges that God's intervention in the history of the Jewish people is at the foundation of Christian faith then this conveys to all humanity the importance of faith in one God."

The pope's comments on Thursday should not be understood as conflicting with his comments in Pera's book. As Fr. Federico Lombardi the Vatican spokesman explained in November, the pope's forward was intended to draw interest to Pera's book. The comments in the book were imprecise and the pope has not elaborated on them. One can presume that he notes a philosophical problem at the root of dialogue between two differing religious systems, such as Christianity and Islam. He is careful to root his affirmation of Christian-Jewish dialogue in the teaching of the Second Vatican Council. The Council's teaching is not just convenient to repeat at a meeting with the rabbis, it actually constrains Benedict to affirm the dialogue, and provides the foundation for that dialogue which distinguishes it from all other dialogues: the rich spiritual patrimony shared with Judaism. Thus, his affirmation of dialogue with Judaism confirms two essential details in Benedict's theological commitments. First, his commitment to the conciliar teachings, even those that the traditionalists do not like. And even more importantly, his recognizes that at its roots, Christianity is grafted to the tree of Israel. When Christians affirm that the church is Israel, "a chosen race, a royal priesthood, a holy nation, God's own people" (I Peter 2:9) this is not to the exclusion of the Jewish people, but rather "the whole structure is joined together and grows into a holy temple in the Lord." (Eph 2:21, cf. 2:11-22)

Resources:
• Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre (Mar. 10, 2009)
• Dialogue with Judaism is necessary and possible (Mar. 12, 2009)
• Pope says he regrets 'mistakes' over Holocaust' case (Mar. 12, 2009)
• Interfaith Dialogue Impossible: Pope (Nov. 25, 2008)
• Pope Questions Interfaith Dialogue (Nov. 23, 2008)

The Bishops of the Anglican, Evangelical Lutheran, Roman Catholic and Ukrainian Catholic churches in Saskatchewan call on their members and all Saskatchewan citizens to consider with care the issues surrounding the proposed expansion of the uranium industry in Saskatchewan and make their views known to the Government of Saskatchewan.

The Government of Saskatchewan is exploring "value-added" initiatives to expand the uranium industry in our province, including the possibility of a nuclear power plant being built in Saskatchewan. Bruce Power, the country's only private nuclear generating company, has deemed an area of Saskatchewan (roughly from Lloydminster to Prince Albert) to be a potentially suitable site for such a development. In March 2009 a government-appointed panel is expected to make recommendations regarding such initiatives. It is critical that any recommendations be made only after full and open consultation with the people of this province.

The Bishops recognize the global need for urgent action on climate change and the importance of reducing greenhouse gas emissions from coal-burning power plants in Saskatchewan. They appreciate the intention of the Government in proposing nuclear power to reduce emissions. At the same time, they see the necessity for careful examination of the costs and benefits of a range of energy options and encourage the Government to invite public participation in developing a new energy strategy for Saskatchewan.

The Bishops call on Premier Brad Wall, Crown Corporations Minister Ken Cheveldayoff, Environment Minister Nancy Heppner, Energy and Resources Minister Bill Boyd, First Nations Minister June Draude, Enterprise Saskatchewan Minister Lyle Stewart, and the Government of Saskatchewan to provide adequate opportunities for Saskatchewan citizens to engage in open, informed discussion based on unbiased and complete information before the Government acts on recommendations from the nuclear industry or the government-appointed panel.

+Rodney Andrews, Anglican Bishop of Saskatoon
+Bryan Bayda, CSsR, Ukrainian Eparchial Bishop of Saskatoon
+Cynthia G. Halmarson, Bishop, Evangelical Lutheran Church in Canada
+Daniel Bohan, Roman Catholic Archbishop of Regina
+Gregory Kerr-Wilson, Anglican Bishop of Qu'Appelle
+Albert Legatt, Roman Catholic Bishop of Saskatoon
+Albert Thévenot, M. Afr., Roman Catholic Bishop of Prince Albert

[Centro Televisivo Vaticano, February 24, 2009] Mutual understanding and respect: with this theme began today the traditional encounter between the Permanent Committee of Al-Azhar for the Dialogue with Monotheistic Religions and the Pontifical Council for Interreligious Dialogue.The annual reunion of the Joint Committee, ending February 26th, provides the opportunity to examine the specific role of religions in the promotion of a pedagogy and culture of peace between peoples.Cardinal Jean-Louis Tauran, President of the Vatican dicastery, underlined that truth should always guide dialogue between religions: "The Pope has greatly insisted upon this issue. Dialogue is important, but it should not lead to syncretism or relativism. I always say: interreligious dialogue does not consist in saying that all religions say more or less the same thing. It means that every believer, every searcher of God, has the same dignity. This is interreligious dialogue, in charity, but first of all in truth."

Topics include:

Monday, March 2 @ 6:45 pm • Checking the Blueprints -- Listening Anew to the Word of God in Scripture;
Monday, March 9 @ 6:45 pm • Firming Up the Foundation -- Rethinking the nature and mission of the church;
Monday, March 16 @ 6:45 pm • Moving the Walls -- Reimagining the life of worship;
Monday, March 23 @ 6:45 pm • Barn-Raising Together -- Searching for Christian unity; and
Monday, March 30 @ 6:45 pm • Meeting the Neighbours -- Inter-religious relations.

Five Monday evenings beginning March 2 at St. James' Anglican Church, Saskatoon (corner of Dufferin & 12th Street)
Sessions begin at 6:45 pm. No registration required.
Each evening will include prayer, fellowship, an introduction to the theme, and group discussion.

In a private audience at Lambeth Palace the Archbishop paid warm tribute to the theological acumen and spiritual discernment that Monsignor Bolen had put unreservedly at the service of Anglican–Roman Catholic relations during his seven-year assignment to the Pontifical Council for Promoting Christian Unity in Rome.

He expressed the debt of gratitude owed by the Anglican Communion, the members of the international commissions of the dialogue, and successive Archbishops of Canterbury and their Representatives to the Holy See for his friendship and dedication.

The Archbishop said, 'Monsignor Bolen has for many years been far more than an able facilitator of Anglican-Roman Catholic dialogue. He has been a friend and colleague whose deep commitment to the possibilities of ecumenical dialogue and our common witness to the truths of the gospel has been unflagging and inspirational. This award is a small sign of the regard -- affectionate and admiring -- in which Don is held and a sign of my personal appreciation of his work and friendship in recent years.'

A priest of the Archdiocese of Regina (Saskatchewan, Canada), from 2001-2008 Monsignor Bolen was the Vatican's officer for relations with the Anglican Communion and the World Methodist Council. In this capacity he served as the co-secretary of the Anglican-Roman Catholic International Commission (ARCIC), the Anglican-Roman Catholic Commission for Unity and Mission (IARCCUM) and the Joint International Commission for Dialogue Between the World Methodist Council and the Roman Catholic Church. He also served on the international commission responsible for preparing texts for the Week of Prayer for Christian Unity.

He currently holds the Nash Chair in Religion at Campion College, Regina, Saskatchewan, and looks forward to resuming parish ministry in the summer of 2009.

The Cross of St Augustine was founded by Archbishop Michael Ramsey. It was first awarded by him on 19 February 1965. It is a circular medallion bearing a replica of the eighth-century Cross of Canterbury and on the reverse side is an engraving of the throne of St Augustine in Canterbury Cathedral.

This cross has historically been awarded to clergy and lay people of other Christian churches who have contributed conspicuously to advancing friendly relations with the Anglican Communion. More recently it has also been given for outstanding service within the Anglican Communion itself.

The Covenant also marks the addition of a new church to the sponsorship of the Prairie Centre for Ecumenism. After many of years of partnership with other churches in the ecumenical community, the Mennonite Church Saskatchewan has joined together with the Anglican Diocese of Saskatoon, the Saskatchewan Synod of the Evangelical Lutheran Church, the Presbytery of Northern Saskatchewan in the Presbyterian Church in Canada, the Roman Catholic Diocese of Saskatoon, the Ukrainian Catholic Eparchy of Saskatoon, and the Riverbend Presbytery of the United Church of Canada.

The Prairie Centre for Ecumenism was established in 1984 by the Roman Catholic diocese, and was re-established under interchurch sponsorship in 1988. In this 25th anniversary year, the PCE is also marking the 50th year of the ecumenical ministry of Fr. Bernard de Margerie, our founder.

Sermon given at the Covenanting service by the Rev. Amanda Currie [33:45]
Signing of the Covenant [8:02]
Fr. Bernard de Margerie - A Life in Ecumenism [20:35]

Glory be to Jesus Christ!
In the name of God, the Father, Son and Holy Spirit,
Our Creator, Redeemer and Sustainer

As representatives of the sponsoring denominations of the Prairie Centre for Ecumenism, we join in celebrating its twenty-fifth anniversary. We give thanks for its accomplishments in the past, and recognize the Centre's ongoing work as an expression of our churches’ desire for growth in unity, love and service with all of Christ's followers.

Giving thanks to God for the substantial growth in love and understanding among our church communities in recent decades, we acknowledge that the goal of Christian unity and reconciliation still lies before us. We recognize the ecumenical task as an important part of our Christian vocation. Therefore:

• We commit ourselves to continue to walk together in love, grace and truth in the future.
• We agree to encourage local action for Christian unity and reconciliation among the Christian communities who look to us for leadership.
• We will strive to raise up new advocates for Christian unity and reconciliation among the emerging generations of God’s people.
• We resolve to support the work of the Prairie Centre for Ecumenism as a vital expression of our call to Christian unity and reconciliation. We will advance its work by our prayers, our personal involvement in its programs, by encouraging our diocese, presbytery or area church to provide members for its Board, and financial support to the best of its ability.

Our prayer is that this covenant will help to advance the full communion of the Church as willed by Jesus Christ. We pray for the empowerment of the Holy Spirit so that we may be faithful to this covenant to the glory of God and the advancement of God's Kingdom.

Dated this 25th day of January, in the year of our Lord 2009, at Saskatoon, Saskatchewan, Canada.

Rt. Rev. Rodney Andrews, Bishop
Anglican Diocese of Saskatoon

Most Rev. Bryan Bayda, C.Ss.R., Bishop
Ukrainian Catholic Eparchy of Saskatoon

Rev. Cynthia G. Halmarson, Bishop
Saskatchewan Synod, Evangelical Lutheran Church in Canada

Renata Klassen, Moderator
Mennonite Church Saskatchewan

Most Rev. Albert LeGatt, Bishop
Roman Catholic Diocese of Saskatoon

Rev. Deborah Walker, Chair
Riverbend Presbytery, United Church of Canada

Spencer Hanson, Moderator
Presbytery of Northern Saskatchewan, Presbyterian Church in Canada

The materials for the week of prayer 2009 are rooted in the experience of the churches in Korea. In their context of national division they have turned for inspiration to the prophet Ezekiel, who also lived in a tragically divided nation and longed for the unity of his people.

Traditionally celebrated between 18 and 25 January (in the northern hemisphere) or at Pentecost (in the southern hemisphere), the week of prayer mobilizes countless congregations and parishes around the world. During that week, Christians from different confessional families get together and - at least on that occasion - pray together in special ecumenical celebrations.

The production of the liturgical and biblical material for the week of prayer is jointly coordinated since 1968 by the World Council of Churches (Faith and Order Commission) and the Roman Catholic Church (Pontifical Council for Promoting Christian Unity).

For this year's week of prayer, a group of representatives from the Catholic Bishops' Conference of Korea and the National Council of Churches in Korea chose as the basis the vision of Ezekiel (Ezek. 37:15-28) that depicts two pieces of wood, symbolizing the two kingdoms into which Israel had been divided. They found it offered some compelling parallels to their own situation within a divided country and to a divided Christendom.

Resources for the week include an introduction to the theme; a suggested ecumenical celebration which local churches are encouraged to adapt for their own particular liturgical, social and cultural contexts; biblical reflections and prayers for the "eight days"; and additional prayers from, and an overview of, the ecumenical situation in Korea.

• More information on the Week of Prayer for Christian Unity
• The Week of Prayer for Christian Unity on Facebook
• Events are listed on this website for Abbotsford, Edmonton, CFB Petawawa, Saskatoon, and Winnipeg

The purpose of bringing together ordained and lay women employed in ecclesial ministry of all Christian traditions is to share and celebrate our journeys of faith and of call, to learn from and to support each other. Ministry commitments and responsibilities can have a way of insulating us from one another if we are not intentional about forging connections and encounters.

Facilitated by Marie-Louis Ternier-Gommers, Rev. Amanda Currie, Rev. Debbie Walker, and Elizabeth Nickel. There will be a special guest presenter, Bishop Cindy Halmarson of the ELCIC Saskatchewan Synod.

Pre-registration is required at least two weeks in advance in order to ensure that the program has adequate attendance to proceed.
Register online at Queen's House, use the Registration form, or phone (306) 242-1916; fax (306) 653-5941; or email

The evening begins with candle lighting and quiet reflection, followed by song, readings from various religious texts, and reflections from the multi-faith community. The evening ends with a time for fellowship with hot apple cider and cookies.

Please join us at 7:30 pm on New Year's Eve at St. Paul's Cathedral. Everyone, of all religious traditions, is welcome.

This week we find two further dialogues reporting. On December 14th, a communiqué was issued by a symposium between the World Council of Churches and the Iranian Centre for Inter-religious Dialogue of the Islamic Culture and Relations Organization in Tehran. This symposium is the fifth in a series, and the first to include representatives of the Iranian churches. This Shi'a Muslim organization has close ties to the Iranian government. A similar dialogue also exists with the Vatican. Today, a further dialogue has reported. The Catholic-Muslim Colloquium is a dialogue between the Vatican's Pontifical Council for Promoting Christian Unity and the World Islamic Call Society (WICS). A short communiqué was issued after their December 15-17 gathering in Rome. This colloquium was the 11th in a series.

Resources:

• Communiqué from the Anglican/Al-Azhar Dialogue Committee (September 13, 2006)
• A Common Word between Us and You, letter from 138 Muslim scholars (October 13, 2007)
• Pope Benedict XVI's response to "A Common Word" (November 19, 2007)
• Learning to explore love together, a WCC response to "A Common Word" (March 20, 2008)
• Joint declaration of the Pontifical Council for Interreligious Dialogue and the Centre for Inter-religious Dialogue of the Islamic Culture and Relations Organisation (Tehran, Iran) at the conclusion of the sixth Colloquium held in Rome from 28-30 April 2008
• U.S. Ecumenical response to "A Common Word between Us and You", coordinated by the U.S. National Council of Churches (October 8, 2008)
• Final Declaration of the Catholic-Muslim Forum (November 7, 2008)
• Joint communiqué of the symposium on "Religion and peaceful co-existence" (December 14, 2008)
• Final Communiqué on the 11th Catholic-Muslim Colloquium (December 17, 2008)

• The Diocese of Saskatchewan
• Press release from the diocese of Saskatchewan following the election of Rev. Hawkins
• News from the electoral synod
• Anglican Journal news report

You are invited to share your stories about local ecumenical events or activities that have improved relationships between Christians in Saskatchewan over the years.

Stories will be collected and included in an anniversary history book being prepared by The Prairie Centre for Ecumenism to mark its 25th anniversary in 2009. Please take some time to write up an event or activity, past or present, which brought you closer to other Christians in your area. Photographs are also welcome.

Send submissions to:
The Prairie Centre for Ecumenism,
600 - 45 St. West, Saskatoon, SK. S7L 5W9
E-mail:

We look forward to hearing from you!

A meatless supper will be shared at 6 pm. During supper, Brent Cooper, Chaplain at the Regional Psychiatric Centre, Saskatoon will speak. There will also be a panel of speakers at 7 pm: Claire Ewert Fisher (Christian), Cantor Neil Schwartz (Jewish), a representative from the Islamic Association of Saskatoon, and Harvey Thunderchild (Traditional Aboriginal).

Registration: $15 before November 12th, or $18 after November 12th, $8 under-waged. Students free if registered in advance, or $8 at door. Doors open for registration at 5:15 pm. Register by cheque, payable and sent to: Prairie Centre for Ecumenism, 600 – 45th Street West, Saskatoon, SK S7L 5W9. It is necessary to know in advance if registrants plan to attend the supper. For more information call 306-653-1633.

Here at "Ecumenism in Canada" we have a continuing interest in highlighting the reflections offered by the Canadian churches on matters of public policy. With this in mind, we have compiled the following links to election resources prepared by the churches and their ecumenical justice groups.

• Anglican Church of Canada -- 2008 Federal Election: Voting between the times -- NEW
• Canadian Conference of Catholic Bishops Federal Election 2008 Guide
• Canadian Friends' Service Committee (Quakers)
-- Visiting Your Member of Parliament: A Friendly Encounter -- NEW
• Candidates Against Poverty
• Citizens for Public Justice 2008 Election Guide
• Evangelical Fellowship of Canada 2008 Election Kit
• KAIROS Federal Election Resource 2008 (or PDF) -- NEW
• Mennonite Central Committee 2008 Election Primer
• United Church of Canada 2008 Federal Election Kit

See also: Make Poverty History

The Evangelical Fellowship of Canada has also issued an election kit. The EFC says that "Canada needs strengthened families and secure marriages. Canada needs to protect its most vulnerable: children, the poor, the unborn and the disabled." The EFC's kit is not entirely focussed on personal and family ethics. It also affirms that "Canada needs to share its blessings with the world, especially meeting commitments made to foreign relief and development work." The EFC kit includes position papers on various issues, and is expected to be updated with further statements as the campaign proceeds.

The United Church of Canada also regularly issues public statements during federal elections. The United Church website says that their new 2008 Federal Election Kit "takes a non-partisan approach. It lifts up justice concerns that need voice to get on the election agenda and into public awareness. As well as offering a brief background and sample questions on issues important to the United Church, the kit offers tips for asking questions at all candidates meetings and advice on how to use the media effectively." There are a variety issues that the United Church highlights, however it brings a special focus to Aboriginal issues.

The Mennonite Central Committee serves both Canadian and American churches, both of which are in the midst of elections. However the issues and concerns are different, and an election primer is offered by MCC-Canada for Canadian Anabaptists. The MCC is not a church, and thus does not speak on behalf of its member churches. It therefore frames its election reflection in the form of "questions for Anabaptist Christians to consider during the 2008 federal election campaign."

There are two other resources of interest. The Citizens for Public Justice is an independent social justice research and advocacy group. The CPJ has issued election guides during many of the past elections. The CPJ 2008 election guide addresses a number of issues of concern in the current campaign: poverty, immigration, tax policy, and the environment. These are issues that CPJ has addressed for many years, and thus their guide draws on additional resources available through their website. The CPJ invites Canadian voters to consider their electoral choices through the lens of public justice.

The Religious Social Action Coalition of Newfoundland and Labrador has created a new website to encourage candidates to establish a government priority to end poverty in Canada. The coalition is "a nonpartisan group from a broad array of religions -- Christians, Muslims, Jews, Hindus and others -- united in our religious commitment to call on society to abolish poverty at home and abroad. ... It is the goal of our coalition to call upon all candidates for Parliament to pledge to move our society toward greater economic fairness. ... To finally fulfill the promise that Parliament made to abolish poverty among Canadian children, even though they have missed their own deadline by seven years. To make sure that working families can find affordable housing. And to fulfill Parliament's Kelowna pledge to Canada's Aboriginals. ... It is our goal to get citizens talking about poverty -- and to make Ending Poverty a voting issue."

The coalition has established an admirably low-tech website entitled Candidates Against Poverty which lists all the candidates who have taken a simple pledge to make poverty a governmental priority. At this point, the number of candidates who have responded is quite small. Voters can explore the website to see whether their candidates have made the pledge. Voters can also challenge their candidates to make this pledge and have it recorded on the website.

As of September 16th, there were no election guides or other resources available on the websites of the Evangelical Lutheran Church in Canada (ELCIC), the Presbyterian Church in Canada (PCC), or the Canadian Council of Churches (CCC). If these become available, this website posting will be revised to include these links.

• Women Mystics, 1150-1450 CE -- Sunday, September 21, 2 to 4 pm in St. Andrew's College Lounge
• Retrieving Women's Christian Story -- Monday, September 22, 11:30 to 1 pm in St. Thomas More College, room 344A
• Do the Medieval Women Mystics Have a Message for Our Time? -- Monday, September 22, 7:30 pm in St. Thomas More College Auditorium. Reception to follow.

The Friends of Sophia is an interdenominational group of women, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience and liturgical celebration. For further information email or .

Closing date for application is November 3, 2008. We thank all applicants for their interest. Only those selected for an interview will be contacted.

Interested persons should send a letter of introduction and curriculum vitae to:
Fran Oleniuk, Administrator, Human Resources
Catholic Pastoral Centre
120 - 17 Avenue SW
Calgary AB, T2S 2T2
By fax (403) 232-6349
By e-mail to .
If your e-mail is not confirmed as received, please follow-up by phone to (403) 218-5533

A number of our regular programs have been dedicated to this theme, and some special projects are being planned as well. Here are some dates and preliminary information for this year:

• Ecumenical Contacts Workshop
• Week of Prayer for Christian Unity
• 6th Annual Ecumenical Scripturefest
• Summer Ecumenical Institute

Saturday, October 25th, 2008 at St. Andrew's Presbyterian Church (Spadina & 20th St.). Beginning with registration at 8:30 a.m., closing at 12:00. "All the Saints Gather for Prayer: theory and practice of prayer together for Christian unity and reconciliation." Progress in ecumenism comes out of prayer, especially prayer together. We will prepare for our 2009 year of celebrations by exploring theory and best practice for planning worship ecumenically. Led by Nick Jesson and Amanda Currie with others. Worship resources table available. Please join us.

January 18-25, 2009
Theme: "That they may become one in your hand" (Ez. 37:17)
Our Week of Prayer observances in Saskatoon will be as rich as usual. Mark your calendars with the closing service of the Week of Prayer on the "50-50-25" theme. We have much to celebrate at this service. Plan to join us at McClure United Church in Saskatoon at 3:00 p.m., January 25th.

Scripturefest, a program from Queen's House of Retreats, will follow our theme for the year. It will be an occasion for reflecting and dialoguing about the scripture readings set for the 2009 Week of Prayer, "That They May Become One in Your Hand" (Ez. 37:17). Saturday, Jan. 24th at Queen's House, 9 a.m.–3:30 p.m. Keynote Speakers: Rev. David Jobling & Rev. Bill Richards. Cost is $35 (includes lunch). Please book ahead through Queen's House (306-242-1916).

Mark your calendars now for June 2-5, 2009 and plan to be with us at Queen's House of Retreats in Saskatoon. The Summer Ecumenical Institute will follow our 50-50-25 theme, reviewing and celebrating the achievements of the ecumenical movement over the past 50 years, describing where the 'growing edge' is today and dreaming dreams for our future.

We are delighted that Fr. Tom Ryan, a much-sought-after speaker and retreat leader, has accepted the invitation to be one of our keynote speakers.

Further details will follow later in the fall.

The Church of England is not the first province in the Anglican Communion to make this decision. It does, however, come at a time of tension in the Anglican Communion. The Lambeth Conference meeting later this month will address numerous strains on the Communion, including those arising from the ordination of homosexuals and women, and the blessing of same-sex unions. Women's ordination has been a controversial issue in the Communion since 1976 when the Anglican Church of Canada and the Episcopal Church in the USA decided to ordain women as priests. In the intervening years, many of the other provinces in the Communion have followed their path, including the Church of England in 1992. Once women were ordained as priests, questions were immediately asked about whether women would be ordained as bishops as well.

Ordination of women as priests and bishops not only strains the bonds of the Anglican Communion. It has also become an issue in the ecumenical dialogues with the Roman Catholic and Orthodox churches. The 1976 and 1992 decisions to ordain women as priests led to Vatican clarifications of the Catholic position on women's ordination. The 2003 decision in the USA to consecrate a homosexual bishop led to a temporary cooling of the Anglican-Roman Catholic dialogue. In 2006, Cardinal Walter Kasper from the Vatican's Pontifical Council for Promoting Christian Unity was invited to speak to the Church of England's House of Bishops. He cautioned them that any movement towards the ordination of women as bishops would have disastrous effects on the continuing dialogue. Monday's decision has also led to a response from Kasper's office. The following short statement was issued in Tuesday's Vatican Information Service:

"We have regretfully learned the news of the Church of England vote that paves the way for the introduction of legislation which will lead to the ordaining of women to the episcopacy.
"The Catholic position on the issue has been clearly expressed by Pope Paul VI and Pope John Paul II. Such a decision signifies a break with the apostolic tradition maintained by all of the Churches since the first millennium and is, therefore, a further obstacle to reconciliation between the Catholic Church and the Church of England.
"This decision will have consequences on the future of dialogue, which had up until now borne fruit, as Cardinal Kasper clearly explained when on 5 June 2006 he spoke to all of the bishops of the Church of England at the invitation of the Archbishop of Canterbury.
"The Cardinal has been invited once again to express the Catholic position at the next Lambeth Conference at the end of July".

• The Catholic position on the ordination of women is outlined in two documents: Inter Insigniores (Congregation for the Doctrine of the Faith, 1976); and, Ordinatio Sacerdotalis (Pope John Paul II, 1994).
• See also Responsum ad Dubium: On Ordinatio Sacerdotalis (Congregation for the Doctrine of the Faith, October 28, 1995). This text was the response to a query about the status of the 1994 teaching by John Paul II on the ordination of women: "Whether the teaching that the Church has no authority whatsoever to confer priestly ordination on women, which is presented in the Apostolic Letter Ordinatio Sacerdotalis to be held definitively, is to be understood as belonging to the deposit of faith."
• Cardinal Walter Kasper's June 5, 2006 address to the Church of England's House of Bishops is entitled Mission of Bishops in the Mystery of the Church: reflections on the question of ordaining women to episcopal office in the Church of England.
• Nicholas Jesson's June 10, 2006 article in Ecumenism in Canada entitled Kasper's line in the sand? provides some further background on the importance of Monday's Church of England decision.

At the last national meeting, General Synod 2007, the Anglican Church of Canada decided that same-sex blessings were not in conflict with core doctrine but still did not allow individual parishes to bless these unions. The Synod also acknowledged that deep theological reflection on the topic was needed. Specifically, the Primate's Theological Commission, a group of 12 Canadian Anglican theologians, was mandated to consider these topics:

1. The theological question of whether the blessing of same-sex unions is a faithful, Spirit-led development of Christian doctrine
2. Scripture's witness to the integrity of every human person and the question of the sanctity of human relationships

The Commission was asked to consult with the wider Canadian Anglican church as it prepares responses. As part of this consultation, the Commission has invited Canadian Anglican theologians to write essays that address the two topics above. Some of these essays on human sexuality are now available for your consideration, as part of the Anglican Church of Canada's ongoing discernment about the blessing of same-sex unions.

Essays in response to the commission's questions

• Introduction by George Sumner, Catherine Hamilton, Peter Robinson
• What Would John Henry Newman Do? by George Sumner
• Scripture and Doctrine in the St. Michael Report and The Primate’s Questions: A Reflection on Scripture and Theology in the Canadian Anglican Context by Christopher Seitz
• Words Do Not Stand Still by Roseanne Kydd
• Sex and the Garden: Genesis 3 and the Sanctity of Human Relationships by Catherine Sider Hamilton

Some additional resources on this topic are available from the ACC Primate's Theological Commission.

This resource is the fruit of rich editorial work by the Faith and Witness Commission of the Canadian Council of Churches, under the guidance and leadership of Rev. Judee Archer-Greene, Rev. Richard Vandervaart and Dr. Mary Marrocco.

ISBN-13: 978-2-89507-958-3 • Price: $27.95 • Paperback, 200 pp., 8.5 x 11

Residential schools were developed in the 1870s as part of a policy of assimilation. As the PM explained: "Two primary objectives of the residential schools system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture. These objectives were based on the assumption aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, some sought, as it was infamously said, 'to kill the Indian in the child.' Today, we recognize that this policy of assimilation was wrong, has caused great harm, and has no place in our country."

"Therefore, on behalf of the government of Canada and all Canadians, I stand before you, in this chamber so central to our life as a country, to apologize to aboriginal peoples for Canada's role in the Indian residential schools system.

To the approximately 80,000 living former students, and all family members and communities, the government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this.

We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions, that it created a void in many lives and communities, and we apologize for having done this.

We now recognize that, in separating children from their families, we undermined the ability of many to adequately parent their own children and sowed the seeds for generations to follow, and we apologize for having done this.

We now recognize that, far too often, these institutions gave rise to abuse or neglect and were inadequately controlled, and we apologize for failing to protect you.

Not only did you suffer these abuses as children, but as you became parents, you were powerless to protect your own children from suffering the same experience, and for this we are sorry."

• The full text of the PM's apology
• Video of the PM's apology (CBC.ca)
• In depth background information by the CBC on Residential schools and the Truth and Reconciliation Commission (CBC.ca)
• Historic apology to residential schools students seen as a beginning (Anglican Journal)
• After the Apology of June 11, 2008: A Prayer (United Church of Canada)
• Canadian churches welcome PM's apology on residential schools (ENI)

Church apologies:

• Anglican Church of Canada's Apology to Native People (August 6, 1993)
• The Confession of The Presbyterian Church (adopted by the 120th General Assembly in 1994, it was presented to First Nations peoples at The Forks National Site in Winnipeg on October 8, 1994)
• Apology to First Nations (United Church of Canada, 1986)
• Apology to Former Students of Indian Residential Schools (United Church of Canada, 1998)

For further information, please contact the Canadian Centre for Ecumenism at 1819 René-Lévesque Ouest, Montréal, QC, H3H 2P5; phone 514-937-9176; fax 514-937-4986; email or their new website www.oikoumene.ca. The registration brochure is also available online.

Note: The Prairie Centre for Ecumenism will not be holding a Summer Ecumenical Institute in 2008 and encourages Prairie ecumenists to participate in this SEI in Montreal.

Au moment de sa nomination, l’évêque-élu était Supérieur provincial de la Société des Missionnaires d’Afrique pour l’Amérique du Nord, dont les bureaux sont situés à Montréal. Quant à Mgr Morand, qui a été ordonné évêque en juin 1981, il prend sa retraite conformément au Code de droit canonique, ayant atteint l'âge de 75 ans en décembre 2007.

Après son ordination presbytérale, le 2 août 1980, il a successivement œuvré en Tanzanie jusqu’en 1985, puis au Canada jusqu’en 1992, à nouveau en Tanzanie jusqu’en 1998, et à Rome jusqu’en 2004, comme membre du Conseil général de la Société des Missionnaires d’Afrique. Après une année de ressourcement à l’Institut des Dominicains de Montréal, il a été Secrétaire national de l’Oeuvre pontificale de la propagation de la foi, de janvier 2005 jusqu’au moment de son élection comme Supérieur provincial, en juillet 2006.

Le diocèse de Prince Albert compte 21 prêtres diocésains, 8 prêtres religieux et 90 religieuses au service d'une population de plus de 55 450 catholiques répartis dans 87 paroisses et missions.

At the time of his nomination, Bishop-elect Thévenot was the Provincial Superior for North America of the Missionaries of Africa (White Fathers), which is based in Montreal. Bishop Morand is retiring as required by Canon Law, having reached the age of 75 years in September 2007.

After his ordination to the priesthood on 2 August 1980, he successively worked in Tanzania until 1985, then in Canada until 1992, again in Tanzania until 1998, and in Rome until 2004 as a member of the General Council of the Missionaries of Africa. After a period of renewal at the Dominican Institute of Montreal, he became the National Secretary for the French Sector of the Pontifical Society for the Propagation of the Faith from January 2005 to July 2006, just before his election as Provincial Superior.

The Diocese of Prince Albert has 21 diocesan priests, 8 priests who are members of religious communities and 90 religious Sisters serving over 55,450 Catholics in 87 parishes and missions.

I am writing with my Board’s unanimous backing to ask your financial and personal support for the re-designed Station 20 West project. The project seeks to raise $1.675 million by December 31, 2008 in order to build in the spring of 2009.

Background
$8 million of provincial funding was withdrawn earlier this year from a project designed to bring food security, nutrition education and health services within the reach of residents of Saskatoon’s core neighbourhoods, many of whom cannot travel to get food and services.

Decision to go ahead
Public support since the announcement of the funding cut has been overwhelming. Saskatoon City Council unanimously agreed to give Station 20 West an extension on the time it has to begin building. The Station 20 West Board decided to go ahead with what was always at the heart of the project – a community grocery store, including a small café, with a commercial kitchen next door managed by CHEP to provide nutrition education and help for people wishing to develop small catering businesses. There will also be office space in the complex available for health and community services.

Why a church-based appeal?
Church organizations and Christian people have been involved in Station 20 West from the outset, happy to partner with all who share this vision. A recent meeting of Saskatoon senior church leaders expressed strong support for the revised Station 20 West project. The Prairie Centre for Ecumenism wants to bring this need before the Christian community as a whole because:
• Serving and giving dignity to the poor was at the heart of Jesus’ ministry (Luke 4:18)
• The first apostles urged their churches to “remember the poor” (Galatians 2:10)
• Jesus loved bodies as well as souls – his healing miracles and feeding of large crowds (Matthew 14: 13-21) show his care for the whole person. As his followers, we take his example seriously.

Ways to give (and get a tax receipt)
• organize a fundraiser: e.g. St. John’s Anglican Cathedral recently had a community BBQ.
• have a ‘bakeless bake sale’, an event where everyone brings a financial gift instead of baking
• Invite a speaker from Station 20 West to your worship service, and take a special offering.
• If you have been blessed financially (perhaps through the recent increase in the value of your home) become part of the “Silver Dollars Club” – making a major gift in multiples of $1000.
• Contribute to the PCE Appeal online. Make sure to mark your donation ‘Station 20 West’ Cheques made out to ‘Prairie Centre for Ecumenism’ and marked ‘Station 20 West Appeal’ can be mailed to the PCE at 600- 45th St. West, Saskatoon S7L 5W9. 100% of all funds so marked will go to Station 20 West.

Find out more
• Station 20 West website
• Good Food Junction Grocery Store
• Look for Appeal updates on the Prairie Centre for Ecumenism website

Each year, the Canadian Community Economic Development Network holds a national conference to bring together those who support community-based efforts to improve social conditions and create economic opportunities in Canada and beyond. The 2008 National Community Economic Development (CED) Conference is hosted by the Canadian CED Network in partnership with Quint Development Corporation.

As the premier CED event in Canada, the conference aims to:

• Strengthen CED practitioners and organizations
• Advance a pan-Canadian policy agenda for CED
• Contribute to skills development and capacity building
• Increase the profile of CED as a viable approach to the economic revitalization of Canadian communities.

Each year, the conference attracts over 400 CED practitioners, civil society representatives, civil servants, business and co-operative developers, and academics for dozens of learning and information sharing sessions, inspirational keynote speakers, networking opportunities, and local site visits. The annual conference provides an opportunity for participants to pause and reflect on our grassroots beginnings, while coming together to develop a vision for what we wish to achieve.

**Registration will be open mid-February 2008**

To download a PDF of the program, click here.

The commission received reports from various regions where Anglicans and Lutherans live in covenanted relationship. It welcomed the re-activation of the All Africa Anglican – Lutheran Commission (AAALC), which had met in Johannesburg in December 2007, and received a report from the co-chairs, the Right Reverend Musonda Mwamba and Bishop Ndanganeni Phaswana. The commission sent greetings to Nippon Sei Ko Kai, a member of the Anglican Communion, and to the Japan Evangelical Lutheran Church, a member of the LWF, as they gather together for worship on Pentecost Sunday; commission member Reverend Professor Renta Nishihara will speak about the dialogue between the communions.

The commission’s work in Chennai continued discussions begun in earlier meetings: the character of the visible unity the commission seeks to commend, the developing ecclesiologies of the two communions, their understandings of ordained ministry in the context of the life of the Church, and the centrality of diakonia to the Church’s mission. Reflection on diakonia was enriched by presentations from Reverend Dr. Kjell Nordstokke, Director of the Department for Mission and Development at the LWF, and the Reverend David Peck, the Archbishop of Canterbury’s Secretary for International Development; they reviewed the work undertaken by the two communions in these areas and asked about ways in which this work might be helpful to the quest for greater visible unity.

At this meeting discussion centred on the shape and direction of the commission’s report, which is mandated to make recommendations about ways in which the two communions can move toward more visible unity. The commission recognised diakonia and communion as the central elements of their discernment. The challenge of proclamation and service embodied in diakonia, modelled on the ministry of Jesus, promises a fresh and dynamic entry point into questions of ministry and unity in the service of the Gospel.

We give thanks to God for the witness of the UELCI and the Church of South India in their country, and for the ministry of diakonia in which they engage. We were profoundly moved by their accounts of societal discrimination against Dalits which the churches’ ministry seeks to transform, and resolve to remember these issues as we return to our own contexts. We pray that God will bless and guide all we met here, and also the life of both communions as we seek to proclaim the Gospel in active service and mission.

The commission plans to meet again between 18-26 May 2009 at a venue to be identified by the LWF.

The members of the commission are:

Anglicans:

The Most Revd Fred Hiltz, Canada (Co-Chair)
The Revd. Dr Charlotte Methuen, Germany and United Kingdom
The Rt. Revd Musonda T. S. Mwamba, Botswana
The Revd. Professor Renta Nishihara, Japan (unable to be present)
The Very Revd. William H. Petersen, USA
The Revd Dr Cathy Thomson, Australia
The Revd Canon Gregory K. Cameron, Anglican Communion Office (Co-Secretary)

Consultants:

The Revd Canon Alyson Barnett-Cowan, Canada
The Revd Dr. Günter Esser, the Old Catholic Churches of the Union of Utrecht, Germany

Lutherans:

Rev. Dr. Cameron R. Harder, Canada (Acting Co-Chair)
Professor Dr. Kirsten Busch Nielsen, Denmark
Rev. Angel Furlan, Argentina
Landesbischof Jürgen Johannesdotter, Germany
Rev. Dr. Thomas Nyiwé, Cameroon (Co-Chair; unable to be present)
Rev. Helene Tärneberg Steed, Sweden and Ireland
Professor Dr. Kathryn Johnson, Lutheran World Federation (Co-Secretary)

Consultants:

Professor Dr. Kenneth G. Appold, USA
Bishop Ndanganeni P. Phaswana, South Africa

Administrative support was provided by Ms. Sybille Graumann of The Lutheran World Federation and the Reverend Terrie Robinson of the Anglican Communion Office.

The Commission was established by the Anglican Consultative Council and The Lutheran World Federation to continue the dialogue between Anglicans and Lutherans on the world-wide level which has been in progress since 1970. ALIC is building upon the work reflected in The Niagara Report (1987), focusing on the mission of the church and the role of the ordained ministry, The Diaconate as Ecumenical Opportunity (1995), and most recently Growth in Communion (2002), the report of the Anglican – Lutheran International Working Group (ALIWG), which reviewed the extensive regional agreements which have established close relations between Anglican and Lutheran churches in several parts of the world.

A draft text for a common statement of ecclesiological understanding, including missionary dimensions of the Church’s life, which was commissioned at last year’s meeting of the Council, was discussed at length. Practical implications will be considered in due course. Intense discussion also took place concerning a canonists’ report on a proposal for a shared bishop of Deventer (NL). Thus we reflected on the common mission of our churches and on the fact that we both exist in diaspora situations in continental Europe. Concrete examples of “fresh expressions” of church were also discussed.

Attention was given to the agreed statement “Growing Together in Unity and Mission”, of the International Anglican–Roman Catholic Commission for Unity and Mission (IARCCUM).

Morning Prayer was celebrated daily with the community of Schloss Beuggen. The Eucharists during the meeting, and a Bible study each morning, were led by members of the Council. The late Rt Revd Dr Jan Lambert Wirix-Speetjens, Bishop of Haarlem, who served as the Co-chair from 2004 to 2005 was remembered in prayer. On Wednesday 16 April, Solemn Vespers were celebrated at the Old Catholic St Martinskirche in Rheinfelden (CH) with the Bishop of Switzerland, the Rt Revd Fritz-René Müller officiating. Bishop Müller served as the Old Catholic Co-chair of the Council from 2005 to 2007. Afterwards the Council attended a dinner generously hosted by the Old Catholic Church of Switzerland. The next meeting of the Council will take place 26 – 30 October 2009.

For further information, please contact the Revd Professor Dr Angela Berlis, tel +31 (0)23 532 68 78, email , or the Revd Canon Gregory K Cameron at the Anglican Communion Office, tel +44 (0)20 7313 3900, email .

The members of the Anglican-Old Catholic International Co-ordinating Council are:

Anglicans

The Rt Revd Jonathan Gledhill – Co-chair
The Revd Canon Gregory K Cameron – Co-secretary (absent)
The Rt Revd David Hamid, Suffragan Bishop of the Diocese in Europe (absent)
Mrs Maryon Jägers
The Revd Dr Jeremy Morris
Administrative Support: The Revd Terrie Robinson

Old Catholic

The Rt Revd Joachim Vobbe – Co-chair
The Revd Professor Dr Angela Berlis – Co-secretary
The Revd Henriette Crüwell
The Revd Professor David R Holeton
The Revd Dr Harald Rein (absent)
The Revd Dr Dick Schoon

Administrative Support and Interpretor: The Revd Lars Simpson

Le Saint-Père a accepté en même temps la démission de Mgr Michael Wiwchar, C.Ss.R., qui occupait ce siège épiscopal depuis 2001. Conformément au code de droit canonique fixant l’âge de la retraite à 75 ans, Mgr Wiwchar avait présenté sa démission au Souverain Pontife lors de son 75e anniversaire, le 9 mai 2007.

Mgr Bayda a prononcé ses vœux solennels au sein de la Congrégation des Pères rédemptoristes en 1986 et il a été ordonné prêtre en 1987. Il a ensuite occupé divers postes dans le domaine de l’éducation et de la formation à la vie spirituelle, en plus d’exercer un ministère pastoral dans plusieurs paroisses de l’Ouest canadien. Au moment de sa nomination, il était pasteur de la paroisse Our Lady of Perpetual Help, à Yorkton, en Saskatchewan.

L’éparchie ukrainienne (diocèse) de Saskatoon compte 21 prêtres diocésains, 8 prêtres religieux, 3 diacres permanents et une vingtaine de religieux et religieuses au service d’une population de près de 18 000 catholiques répartis dans 87 paroisses et missions.

The Holy Father also accepted the resignation of Most Reverend Michael Wiwchar, C.Ss.R., who held the position since 2001. Conforming to the mandatory age of retirement at 75, Bishop Wiwchar formally requested retirement following his 75th birthday in May 2007.

The newly appointed Eparchial Bishop of Saskatoon made his final profession as a member of the Congregation of the Most Holy Redeemer on September 13, 1986 and was ordained to the priesthood on May 30, 1987. Redemptionists assignments have included serving as a teacher and director of St. Vladimir’s College and formation director of the major seminary of his community, and serving as parish priest in a number of parishes throughout Western Canada. Most recently, he was the pastor of Our Lady of Perpetual Help Parish in Yorkton, within the Eparchy of Saskatoon.

The Ukrainian Catholic Eparchy of Saskatoon includes 21 diocesan priests, three permanent deacons and more than 20 men and women religious who serve a population of 18,000 Catholics in 87 parishes and missions.

Full communion means the churches will work for visible unity in Jesus Christ, recognize each other's ministries, work together on a variety of ministry initiatives, and, under certain circumstances, provide for the interchangeability of ordained clergy.

April 28 was "a banner day" because of the UMC General Conference vote on full communion, said the Rev. William Oden, ecumenical officer, UMC Council of Bishops, at an April 29 news conference. "This has been a long time coming. A lot of careful work has been done," he said. Oden emphasized that the proposal is a relationship between the two church bodies and not a "church union."

The Rev. Mark S. Hanson, ELCA presiding bishop, Chicago, said he eagerly awaits the ELCA Churchwide Assembly vote in 2009 and hopes that it, too, will be a strong affirmation of full communion with the UMC. Hanson also preached at an April 29 worship service at the UMC General Conference.

"This is about revival of two church bodies that are deeply committed to re-presenting themselves in a pluralistic, dynamic changing culture for the sake of mission," Hanson said.

The two church bodies must consider what they can do together as full communion partners that was not possible before, Hanson said. He suggested possible cooperative ministries in campus ministry, global mission, advocacy for justice and peace, to name only a few. He also agreed with Oden's assertion that full communion cannot be successful if it is considered to be a "top down" action. Full communion should be a relationship in which mission initiatives should "bubble up" in the two churches, Hanson said.

"I always think of full communion as merely a step along the way toward a new, possible future because of the relationship," Hanson said. "That new, possible future is the for the sake of the world. It's for the sake of mission. Full communion calls for ecumenical, missional imagination."

Full communion also gives "formal expression" to what is happening in both churches already, said the Rev. Greg Palmer, president, UMC Council of Bishops. "In one way we're leading, and in another way, we're following. We are catching up with people on the ground who are doing things in partnership, in mission and in ministry," he said.

Christians "must find meaningful, significant and substantive ways of honoring the presence of the Lord Jesus Christ in one another and together, living that before the world. We must live before the world what God intends for the world," Palmer added.

Assuming the full communion proposal is adopted by the ELCA Churchwide Assembly in 2009, a coordinating council with representatives of both churches will be appointed, said the Rev. Donald J. McCoid, executive, ELCA Ecumenical and Inter-Religious Relations, Chicago. That council will coordinate how the two churches will plan for mission together and consider practical matters such as interchangeability of ordained ministers, he said.

The ELCA's five full communion partners are the Episcopal Church, the Moravian Church in America, Presbyterian Church (U.S.A.), Reformed Church in America and United Church of Christ.

While the ELCA has successful cooperative ministries with its full communion partners, it must improve how it receives and implements full communion agreements, McCoid said. "We need to do better with how we are able to be intentional (in) sharing ministry. Grassroots sharing is really very critical, and I'll just echo that again and again and again. The best way we can do that is by giving people permission and encouragement."

If adopted by both churches, this will be the UMC's first full communion agreement outside of the Methodist tradition.

The ELCA is one of 140 churches in the Lutheran World Federation and is the third-largest Lutheran church in the world with 4.8 million members. The United Methodist Church is a worldwide church with nearly 8 million members in the United States.

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Audio of comments made at the April 29 news conference in Fort Worth:
The Rev. William Oden • http://media.ELCA.org/audionews/080429a.mp3
The Rev. Mark S. Hanson • http://media.ELCA.org/audionews/080429b.mp3
The Rev. Greg Palmer • http://media.ELCA.org/audionews/080429c.mp3
The Rev. Donald J. McCoid • http://media.ELCA.org/audionews/080429d.mp3

Information about the Lutheran-United Methodist Dialogue is on the ELCA Web site.

Information about the UMC General Conference is on the Web.

For information contact: John Brooks, Director (773) 380-2958 or • http://www.elca.org/news • ELCA News Blog

“This is an important step in our commitment to the Indian Residential School Settlement Agreement, and another example of our government doing the right thing for former students, and all Canadians,” said Minister of Indian Affairs Chuck Strahl who announced on April 28 Justice LaForme’s appointment as chair of the Truth and Reconciliation Commission (TRC) in Ottawa. Mr. Strahl said that Justice LaForme, who is a member of the Mississaugas of New Credit First Nations in southern Ontario, “brings a wealth of respect and leadership experience and is the most senior aboriginal judge in the country.”

Assembly of First Nations chief Phil Fontaine hailed Justice LaForme’s appointment saying, “Not only is he a proud First Nations citizen, he is an outstanding jurist and a compassionate and understanding person.” He added: “I have no doubt he will leave no stoned unturned in his investigation of exactly what happened in residential schools, the harm caused, why and how it happened and who was responsible. At the same time, he will bring the grace and compassion required in the truth commission’s work so necessary for healing to begin.”

Archbishop Fred Hiltz, primate of the Anglican Church of Canada, sent his envoy for residential schools, retired Archishop Terence Finlay, as his representative to attend the announcement of Justice LaForme's appointment in Ottawa. Archbishop Hiltz is currently attending a meeting in Chennai, India of the Anglican-Lutheran International Commission.

Last March, Archbishop Hiltz and Bishop Mark MacDonald, national Anglican indigenous bishop, joined other church leaders in a national tour to raise awareness about the commission.

Justice LaForme was unanimously chosen from more than 300 nominees by a panel composed of representatives from national native organizations and parties to the revised settlement agreement that came into effect last September. He will help select the two other members of the commission, which is part of the revised settlement agreement between the government, representatives of former residential schools students and churches who operated the boarding schools.

The TRC is meant to provide former students and their families with a chance to share their experiences in a “holistic, culturally-appropriate and safe setting.” Representatives of government and churches that operated the schools will also be invited to share their stories. (The Anglican church operated 35 of about 130 boarding schools attended by aboriginals from the mid-19th century into the 1970s. In recent years, hundreds of former students have sued the church and the federal government, which owned the schools, alleging physical and sexual abuse.)

During its five-year term, the commission will produce a report and recommendations, and establish a national archive/research center regarding residential schools.

Justice LaForme, 61, began his law career as an associate of a corporate commercial law firm before specializing in aboriginal law. He has litigated and focused on matters involving the Constitution and the Charter of Rights and Freedoms.

He was appointed a judge of the Ontario Court of Justice, now the Superior Court of Justice, in 1994. At the time of his appointment, he was one of three native judges appointed to this level of trial court in Canada. He was appointed to the Ontario Court of Appeal in 2004.

In 1989, he was appointed commissioner of the Indian Commission of Ontario, and in 1991, as chief commissioner of the Indian Specific Claims Commission on Aboriginal land claims.

Justice LaForme has taught “The Rights of Indigenous Peoples” course at Osgoode Law School, where he graduated in 1977.

He has been awarded with the National Aboriginal Achievement Award (1997) and aboriginal elders have, on three occasions, presented him with an eagle feather, symbolizing the virtues of honesty, integrity, and respect.

To the clergy and people of the Diocese of Saskatchewan

Dear friends,

This is a difficult letter to write but I must let you know that I have submitted my resignation to the Metropolitan of Rupert’s Land effective September 1, 2008. I begin that day a new ministry as Rector of the Church of the Incarnation in Dallas, Texas.

I cannot begin to express my gratitude for the privilege of serving with you these past 17 years, first as Dean and, since 1993, as Bishop. Our sense of call to Texas is a positive one but at the same time I felt that it would be an opportunity for the Diocese to be overseen with a fresh pair of eyes, and to enjoy the excitement and momentum a change of bishop brings.

Archbishop Clarke will soon be in touch with our Executive Committee to start the process to elect a new Bishop. The person you will choose to carry this ministry forward will be greatly blessed. This Diocese is well known for the singular spirit of cooperation, good will, and thoughtfulness you bring to the challenges of the day. I have good hope and every reason to believe that God has another fruitful season in store for you.

It was said that St. Paul had a thousand friends and loved each as his own soul, and died a thousand deaths when the time came for him to leave them. I suppose every departing bishop feels something of this sense of loss but I feel it acutely today because of the exceptional generosity and openness of heart with which you have consistently encouraged me. I hope to visit with many of you before we go.

Anna, Caroline, Peter and I wish you God’s blessing as you continue steadfast in the apostles’ doctrine and fellowship, in the breaking of bread, and in the prayers.

Yours in Christ,

Anthony Burton
Bishop of Saskatchewan

The vote was 41 against, 38 for and four abstentions, said Lorea Eufemia, secretary/treasurer of the diocese.

Moved by Canon Colin Clay and seconded by Cathy Hartsook, the resolution said: “Be it resolved that this 68th Session of the Synod of the Diocese of Saskatoon request the bishop to allow clergy, whose conscience permits, to bless the duly solemnized and registered civil marriages between same-sex couples, where at least one party is baptized, and to authorize rites for such blessings.”

It was the first time the issue had come before the Saskatoon synod, and the debate lasted nearly an hour and a half, said Ms. Eufemia. Opinions did not divide along urban and rural lines, she said. “Some members of urban parishes voted against it and some rural parishes were for it,” she said. She also noted that the debate was characterized by “respect, kindness and love.” The bishop of Saskatoon, Rodney Andrews, who could not immediately be reached, was pleased by the tone of the debate, she said.

The diocese has been discussing the issue of same-sex blessings for the past couple of years, she said. Members of the gay support group Integrity have spoken at diocesan council, the St. Michael report (which considers whether it is a matter of church doctrine) has been distributed to parishes and parishes have held consultations on the issue.

This is no "throw-more-money-at-the-inner-city-quick-fix" solution, but rather a very well planned partnership between local community based organizations, social service providers, the Saskatoon Health Region, the University of Saskatchewan, the city of Saskatoon and local businesses. Its purpose is to address the very well documented discrepancies in social and health care provision between different areas of Saskatoon.

Station 20 West is designed to address these issues, providing a free or low-cost dental clinic (through the U of S department of dentistry), a not-for-profit grocery store featuring good food at affordable prices (in an area where there hasn't been a grocery store for 10 years), a library and other valuable facilities, along with much-needed affordable housing. The project will offer people living in the core neighbourhoods a chance to help themselves and raise themselves out of poverty. The long-term savings to the government in social service and health care costs, emergency room visits, welfare and corrections facility costs would far outstrip the promised and committed $8 million government investment.

Thousands of volunteer hours have been expended on this worthwhile project by community groups, businesses, church groups and the university. It has widespread community support and credibility. This project is far too important to be made into a political football.

My understanding of the Saskatchewan Party is that it is a grass-roots party which encourages community engagement and the promotion of self-sufficiency. Thus supporting Station 20 West fits with the Sask Party's core values. It would put tools in the hands of the poor to help them to help themselves.

The Saskatchewan Party also, I think, believes in fairness and integrity. A decision to cut funding which has been promised and committed, and on the basis of which so many organizations and businesses have expended time and resources, appears to lack both fairness and integrity.

I urge the provincial government to reconsider.

Yours sincerely

Rev. Dr. Jan Bigland-Pritchard
Director, Prairie Centre for Ecumenism

Bring friends, family, and neighbours!!

Saturday April 5th, gather at 10am at Station 20 West, 20th Street West and Avenue L South

Station 20 West is a Community Enterprise Centre being constructed in the heart of Saskatoon's core neighbourhoods.

The project will strengthen the economy and create skills and employment, provide much needed services and amenities, reduce poverty and health disparities, use LEED environmental design, and help revitalize the Westside core neighbourhoods.

The Provincial government has pulled their $8 million in promised and committed funding from the project, effectively stopping construction.

We will walk together to show community support to reinstate funding and let this innovative and much-needed community-building project reach its full potential.

Resources:
• Community Walk Poster - download, print, and post in a public location
• Join the Station 20 West Facebook Group - for the latest information on the campaign to reinstate funding
• Community Walk invitation on Facebook - send invitations to your friends
• Sign the online petition to reinstate funding
• Visit the Station 20 West website to read about the project, see artistic renderings, and contribute to the capital campaign

Ce commentaire, intitulé "Apprendre à approfondir l'amour ensemble", s'inscrit dans le cadre des consultations en cours que le COE a lancées auprès de ses Eglises membres et des partenaires oecuméniques en novembre 2007 en les invitant à "approfondir avec les musulmans l'amour de Dieu et l'amour du prochain dans leurs contextes respectifs".

"Nous encourageons nos Eglises à considérer l'invitation lancée par les responsables musulmans comme une nouvelle occasion de dialogue interreligieux", déclare le pasteur Samuel Kobia, secrétaire général du COE. "Nous espérons que ce commentaire constituera un outil utile aux Eglises dans leur réflexion sur 'Une parole commune' et facilitera leur dialogue avec la communauté musulmane."

Le document invite les Eglises à réfléchir aux deux grands thèmes mentionnés dans "Une parole commune": l'amour de Dieu et l'amour du prochain. Il souligne les défis historiques et les nouvelles promesses des dialogues de ce genre et esquisse un processus permettant de poursuivre les échanges entre responsables chrétiens et musulmans. Il est "absolument indispensable que, tout en trouvant comment souligner ce qu'ils ont en commun, chrétiens et musulmans imaginent aussi comment reconnaître et respecter les divergences qui existent entre eux".

"Ce texte marque le début d'un processus", déclare Rima Barsoum, responsable du dialogue entre chrétiens et musulmans au COE. "Il invite à constituer un groupe mixte de planification qui jettera les bases d'un dialogue et invitera les responsables et théologiens chrétiens et musulmans a y participer dans le cadre de manifestations propres à encourager la coopération interreligieuse aux niveaux mondial et local."

Le processus de réponse à "Une parole commune" a été approuvé par le Comité central du COE lors de sa réunion de février 2008 à Genève.

• Texte intégral de "Learning to explore love together" (en anglais)

• "Une parole commune", lettre de dignitaires musulmans aux responsables chrétiens

• Pour plus d'informations sur le Programme "coopération et dialogue interreligieux" du COE

The commentary entitled "Learning to explore love together" is part of on-going consultations in which the WCC has engaged its member churches and ecumenical partners since November 2007. It invites them "to explore together with Muslim fellows the love of God and the love of neighbour in their respective contexts".

"We are encouraging our churches to consider this invitation offered by the Muslim leaders as a new opportunity for interreligious dialogue" said WCC general secretary Rev. Dr Samuel Kobia. "It is our hope that this commentary will be a helpful tool as churches reflect on 'A Common Word,' and begin to engage in dialogue with the Muslim community," he said.

The document invites the churches to reflect on the two major theological themes of "A Common Word," love of God and love of neighbour. It points to the historical challenges and new promises of such dialogues and outlines a process for continuing dialogue among Muslim and Christian leaders. It is "a pressing necessity that while Christians and Muslims must find ways of enhancing what they hold in common, they must also find ways of acknowledging and respecting the differences between them," the document states.

"This document signals the initiating of a process," said Rima Barsoum, WCC program executive for Christian-Muslim Dialogue, "it calls for a joint planning group that will carefully prepare and jointly invite Muslim and Christian leaders and scholars for continuing dialogue events that will encourage interreligious cooperation at the global and local levels.

This process of response was affirmed by the Central Committee of the WCC at its meeting in February 2008, in Geneva.

• Download the document "Learning to explore love together" (pdf, 46 KB)
• "A Common Word", a Muslim letter to Christian leaders
• More information on the WCC Programme on Interreligious Dialogue and Cooperation

Oui! KAIROS - initiatives oecuméniques canadiennes pour la justice pense qu'il est temps que nous réexaminions, à titre individuel et comme societé, notre dépendance à l'égard des combustibles fossiles. Joignez-vous à notre campagne d'action Repenser l'énergie : Il Est Temps de Prendre un Congé Sabbatique de Carbone et servez-vous de notre site Internet pour découvrir comment il vous est possible de changer vous-même, de changer votre milieu et d'aider à changer le monde en repensant tous et toutes ensemble de l'énergie!

Why? Because our use of fossil fuels –- symbolized here by a light bulb -- is contributing to global climate change. In 2007, the people of Sydney, Australia, decided that they could send a powerful message for change by turning off all their lights at the same time. More than 2 million citizens and businesses did so. Now, the World Wildlife Fund is taking Sydney’s history–making moment global by encouraging people, businesses, and communities all over the world to turn off their lights and demand action on climate change.

KAIROS asks you, your church, and your community to join in this global effort as part of your commitment to the Re-Energize: Time For A Carbon Sabbath campaign. Use this time to reflect on your use of fossil fuels and their connections not just to climate change but to human rights and conflict as well. Build community around these issues. Advocate with local and federal governments to change their policies and practices related to fossil fuels.

This prayerful walk through the streets of Saskatoon features a reflection on the Way of the Cross focusing on justice and peace issues in the world today. For information, contact Tony Haynes at the Roman Catholic diocesan Justice and Peace office, 306-242-1500 or toll-free 1-877-661-5005.

One of Mr. Kawuki-Mukasa’s responsibilities will be to staff conversations about the issue of sexuality as mandated in 2007 by General Synod, the national governing body of the Anglican Church of Canada. He will also staff the human life task force, which looks at issues of ethics, and will represent the Canadian Anglican church at inter-faith dialogues and “foster the network of practitioners of congregational development,” according to the announcement.

Ordained a priest in the Church of Uganda in 1985, Mr. Kawuki-Mukasa has been exercising his ministry in Canada since 1992. He has served in the ecumenical shared ministry parishes of Lynn Lake and Snow Lake, Man., diocese of Brandon. He was also a member of the faculty of the Centre for Christian Studies and a consultant for ethnic ministries for the United Church of Canada.

Mr. Kawuki-Mukasa completed a PhD in theology and interdisciplinary studies from the Toronto School of Theology in 2005. He has a masters degree from the University of Zimbabwe, a master of divinity from the Nairobi School of Theology, and a bachelor of arts in political science from Makerere University in Kampala, Uganda.

Recently, he has been helping the diocese of Toronto develop relations with Anglican dioceses in Africa, said Canon Alyson Barnett-Cowan in a notice announcing Mr. Kawuki-Mukasa’s appointment. “He has written extensively and participated in many events discussing issues in the Anglican Communion today. He will bring an important perspective into the work of the General Synod at this time,” she added.

Mr. Mukasa will assume his new portfolio on June 1. He succeeds Linda Nicholls, who was elected a suffragan bishop of Toronto last November.

It all began in the middle of the night, sometime in December. The previous day I had email to say that very senior aboriginal and church leaders were going to cross the country together to promote the work of the Indian Residential Schools Truth and Reconciliation Commission. This was exciting. The TRC struck me as a courageous way to help heal this wound in our national soul.

My heart sank, however, when I read the proposed itinerary. No mention of Saskatchewan. “How typical”, I thought, the chip on my prairie-girl shoulder well in place. I thought: it doesn’t matter to those people ‘down east’ that Saskatchewan has a very large native population, that many residential schools were located here. With a fatalistic sigh, I went to bed.

And woke up in the middle of the night. There was no question: I had to write to the organizers and urge them to come to Saskatchewan. A few minutes on the internet brought up the email address. I wrote at once, urging our case and offering the Prairie Centre for Ecumenism as the local partner.

On January 11 we got word that the national tour, impressed by the strength of our invitation, was coming to Saskatoon on March 9. Hastily the Restorative Justice committee assembled, and others were invited on board -- including Ethel Ahenakew of the Saskatoon Native Ministry, Alan Jacques, who ministers on the Dakota Whitecap First Nation, Mary Ann Assailly, of the Anglican diocesan outreach network.

We were excited. Someone asked how many people will come. I said I wasn’t sure, but we should prepare for up to 400. There was incredulous laughter. (We are used to disappointment.) But we persuaded ourselves to think big, and got to work -- especially Carol Zubiak our chair, and Carol Penner, our office manager. We were delighted when FaithLife Financial stepped up to the plate and gave us $1,000 to help.

Four churches ran residential schools on behalf of the federal government -- Anglican, Presbyterian, Roman Catholic and United. Their local church leaders were enthusiastic about the March 9 visit, and promoted the event among their people. Chief Lawrence Joseph, head of the Federation of Saskatchewan Indian Nations, flew to Ottawa to check out the national launch of the tour. That convinced him that the churches were sincere. He agreed to speak in Saskatoon, and promoted the event with Saskatchewan native leaders.

Invitations went out far and wide -- oh the wonders of email. The press releases went out. We held our breath.

Then the phone began to ring. The computer went crazy. Media said they were coming. By the week of the tour, we were arranging overflow seating and urging the Western Development Museum to squeeze in more seats and stand by with extra food.

On the day we counted 471 going past the registration desk. People were streaming in, white and native, old and young. There was a line-up of those wanting to smudge. The perfume of sweetgrass filled the air. People sat at round and long, tables, filling the hall. Expectant and a little nervous.

On stage the national tour’s display featured a young native boy’s face, with a very institutional haircut. His face appeared on the podium as well. When Ted Quewezance, residential school survivor and head of the survivor’s society, stood at the podium and told his story. I felt I was time travelling, for Ted -- a man in his fifties or sixties -- bore an uncanny resemblance to that little boy.

Each church leader spoke well, with words of clear apology for a very serious wrong. Chief Joseph had called it a ‘holocaust’. The uncomfortable truth, new to me, was that many children never came home from those residential schools. Many died or disappeared. We must remember. There is so much that most non-native people don’t know.

The program ran long, but the audience stayed with it. There were tissues placed on each table. They were needed. Many were touched -- the audience, the museum serving staff, the media people, the local sound technician. A young Métis prison worked shared her sense of delight about the event. A school survivor in her sixties told me about the great sense of lightness and peace that had come upon her as the afternoon unfolded.

We finished with a meal and a round dance. When I went to the microphone and asked “Who’s ready for some singing and dancing?” there were whoops and shouts and applause. As ‘Young Thunder’ drummed and sang, a circle of people formed, holding hands, dancing around the edge of the hall. Native and white together, moving to the drum, a ring reaching not just once around the hall, but in places two lines thick. A moment of declaration. A moment of hope.

People asked me, “Are you coming back next year?” The question was about whether the Truth and Reconciliation Commission, when it shapes its itinerary for the major city events, will remember to come to Saskatchewan. We need them to come.

At the PCE, we’ll be standing by for the phone call.

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• For background on the Truth & Reconciliation Commission go to www.residentialschoolssettlement.ca
• The tour website is www.rememberingthechildren.ca
• A Most Holy Day - The Most Rev. Fred Hiltz, Primate of the Anglican Church of Canada, reflects on the Saskatoon stop of the tour.

Produite par la Commission épiscopale des affaires sociales, la lettre pastorale a comme titre : « Notre rapport à l’environnement : le besoin d’une conversion ».

Les auteurs de la lettre ne manquent de souligner qu’en dépit des importants engagements pris lors des rencontres de Rio, Kyoto, Johannesburg et Bali, le Canada représente un « cas extrême » de non-respect de ses engagements.

« Après avoir signé le protocole de Kyoto [en 1997], dans lequel nous nous engagions à diminuer nos émissions de gaz à effet de serre à 6 pour cent de moins que celles de 1990, nous les avons plutôt augmentées d’environ 25 pour cent », peut-on lire dans la lettre.

Les évêques notent que la société canadienne n’est pas suffisamment consciente de l’héritage appauvri qu’elle léguera aux générations à venir. Ils souhaitent donc que des ajustements soient apportés dès maintenant afin d’améliorer la situation actuelle, pour le mieux-être des prochaines générations et des populations de l’hémisphère sud.

En vue de rétablir les liens avec la nature, la lettre pastorale identifie un certain nombre d’actions qui pourraient être entreprises afin d’atténuer les effets de cette crise écologique, y compris :

• retrouver le sens de la limite et ajuster notre mode de vie aux ressources planétaires disponibles;
• se libérer de l’obsession de posséder et de consommer et opter plutôt pour « une austérité joyeuse » ou une simplicité volontaire; et
• consentir des efforts personnels en faveur de l’environnement.

Au dire des évêques, il incombe à chaque personne de rétablir les liens qui ont été détériorés avec la nature, de revoir sa conception de la possession et du confort personnels. C’est donc à une solidarité accrue et à de nouvelles formes de partage que sont invités tous les citoyens du Canada.

Déjà, en octobre 2003, la CECC avait publié une première lettre sur l’environnement intitulée : « L’impératif écologique chrétien ». Ce texte, de même que celui qui vient d’être publié, est disponible sur le site Web de la CECC. Des copies imprimées peuvent également être obtenues en s’adressant à .

Produced by the Episcopal Commission for Social Affairs, the pastoral letter is titled “Our Relationship with the Environment: The Need for Conversion.”

The Commission asserts that despite important commitments at summits held in Rio, Kyoto, Johannesburg and Bali, Canada represents “an extreme case” of non-compliance.

“After signing the Kyoto Protocol [in 1997], in which we agreed to decrease our greenhouse gases to six per cent less than those of 1990, we have instead increased them by approximately 25 per cent,” the letter explains.

The Bishops state that Canadians are not sufficiently conscious of the impoverished inheritance they are leaving for the generations to come. As a result, the Commission for Social Affairs calls for immediate adjustments to improve the current situation, particularly for the well-being of future generations and the Global South.

In order to restore humanity’s bonds with nature and lessen the effects of ecological breakdown, the pastoral letter proposes several ways Canadians can change, including:

• Regaining a sense of limit and adjusting our way of life to the planet’s available resources
• Freeing ourselves of an “obsession to possess and consume” and instead choosing “joyful austerity” or voluntary simplicity
• Making personal efforts in favour of the environment

The Bishops insist that responsibility for restoring a healthy relationship with nature falls on each individual, who must re-examine his or her perceptions about possessions and personal comfort. This will demand greater solidarity and new forms of sharing among all Canadians, they said.

In October 2003, the CCCB Social Affairs Commission published an earlier letter on the environment entitled “The Christian Ecological Imperative.” This text, as well as the recent pastoral letter which has just been published, is available on the CCCB website http://www.cccb.ca/. Printed copies may be ordered from .

Wed. March 5, 2008 @ 7:30 pm in the Chelsea Commons, rm 231, St Thomas More College.

The Friends of Sophia is an interdenominational group of women, based at the University of Saskatchewan, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience and liturgical celebration. For more information see the Friends of Sophia website.

"Zombie Jesus or Resurrected Christ" with Blake Sittler
Holy Spirit Parish, Saskatoon, Monday, March 3, 7:30 pm
Every Sunday we proclaim that we believe in the resurrection of the dead but do we really understand what the resurrection is? Blake will investigate the scriptural, theological, historical and practical aspects of our hoped for glorification.

"Theology of Johnny Cash" with Blake Sittler
St. Patrick Parish Centre, Saskatoon, Wednesday, March 5, 7 pm
Visiting different aspects of Catholic theology using the lyrics of Johnny Cash.

"Spirituality & Social Justice" with Gertrude Rompré
Holy Spirit Parish, Saskatoon, Tuesday, March 11, 7:30 pm
How do we develop a balanced spirituality that includes a commitment to justice? How do we create a balanced activism that remains gospel-centered? This session explores these questions and how we can develop a "faith that does justice".

"A Funny Thing Happened on my Way Through the Bible" with Blake Sittler
Assumption of Our Lady Parish, Kerrobert, Wednesday, March 12, 7:30 pm
A search for the use of humour in the Old and New Testament and a discussion about the importance of making the Word relevant to people today.

"Interchurch Families" with Shirley & Bernie Karstad
St. Anne Parish, Saskatoon, Wednesday, April 16, 7:30 pm
Interchurch marriages are a particular life situation for many Christians that require special pastoral sensitivity. We will explore the realities of these families which share a baptismal and marital oneness.

"Exodus. Numbers. Judges. As conservative parishes leave the liberal Episcopal Church, who shall inherit the real estate?"

This is an excellent article from LegalAffairs by Elizabeth Austin. It provides some insight into the role of bishops, hierarchy, and conciliar government in the Episcopal Church. It is a little different in every Anglican province, but Canada will have some similarities. The legal precedents will also be different. In Canada, many of the major legal precedents regarding church property were established following the 1925 church union that resulted in the United Church of Canada.

For registration and information regarding Winter Refresher 2008. For additional information contact St. Andrew's College: toll free: 877-644-8970; or www.standrews.ca.

Join us for Great Music, Engaging Theology, Stimulating Conversation, and Celebration.

Cross-Canada Promotion Tour
Saskatchewan stop is March 9, 2008

Senior aboriginal and church leaders are crossing Canada this March to promote the work of the Truth and Reconciliation Commission (TRC) which is being set up as part of the healing process set out in the Indian Residential Schools Agreement.

The Saskatoon event is Sunday, March 9 at the Western Development Museum, starting at 3.00 pm, concluding with a feast & round dance.

Assembly of First Nations leaders and Regional Chiefs are part of the tour, along with senior staff from the Office of the Interim Director of the TRC. The other members include the Primate of the Anglican Church of Canada, the Anglican National Indigenous Bishop, the Moderator of the United Church of Canada and the Moderator of the Presbyterian Church in Canada. Local church and political leaders will offer a word of welcome to the national tour team at the event. The AFN will be in touch with chiefs in the region about this, and the FSIN have been invited to be present

We are excited that this important event is coming to Saskatchewan. This is a public event. We hope you can be there and will tell others about it. There is no charge for the event. A donations basket is available. Pre-registration is strongly advised to help us plan seating, and is ESSENTIAL if you will be staying for the feast. Register by phone (306-653-1633) or email or write to the PCE at 600-45th Street West, Saskatoon, S7L 5W9.

Yours sincerely,

Rev. Dr. Jan Bigland-Pritchard
Executive Director,
Prairie Centre for Ecumenism (for the Restorative Justice Committee)

For background on the TRC go to www.residentialschoolssettlement.ca
The tour website is www.rememberingthechildren.ca

On December 16, 2007, Bishop Albert LeGatt of the Roman Catholic Diocese of Saskatoon announced the release of Pastoral Directives for Sacramental Sharing between Catholics and Baptized Christians of Other Denominations. The Vatican's Pontifical Council for Promoting Christian Unity has reviewed the Directives and found them worthy.

The Pastoral Directives were created to bring awareness to both clergy and laypeople of the occasions when sacramental sharing is possible. Bishop LeGatt desires a sound pastoral and consistent response across the diocese to requests for sacramental sharing.

Saskatoon Diocesan Commission for Ecumenism

For further reading and understanding of the Pastoral Directives, please review the following resources:

• Bishop Albert LeGatt's letter (December 16, 2007)
• Pastoral Directives (revised February 13, 2007) [PDF 99 Kb]
• Directives Pastorales (13 février 2007) [PDF 94 Kb]
• Pastoral Notes (August 22, 2008) [MS-WORD 84 Kb] - UPDATED

The Friends of Sophia is an interdenominational group of women, based at the University of Saskatchewan, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience and liturgical celebration. For more information see the Friends of Sophia website.

The New Baptist Covenant is an informal alliance of more than 30 racially, geographically, and theologically diverse Baptist organizations from throughout North America that claim more than 20 million members. Representatives of these Baptist organizations have reaffirmed traditional Baptist values, including sharing the gospel of Jesus Christ and its implications for public and private morality, as well as their obligations as Christians to fulfill the biblical mandate to promote peace with justice, to feed the hungry, clothe the naked, shelter the homeless, care for the sick and the marginalized, and promote religious liberty and respect for religious diversity.

• Unity in Seeking Peace with Justice
• Unity in Bringing Good News to the Poor
• Unity in Respecting Diversity
• Unity in Welcoming the Stranger
• Unity in Setting the Captive Free

In addition to the plenary sessions, the Celebration will feature 16 special-interest sessions dealing with topics such as racism, religious liberty, poverty, the AIDS pandemic, faith in public policy, stewardship of the earth, evangelism, financial stewardship, and prophetic preaching.

Joint Midwinter Board Meeting

Prior to the New Baptist Covenant Celebration, the Joint Midwinter Board Meeting of the National Baptist Conventions in America, represented by the four Black Baptist Conventions -- National Baptist Convention, USA, Inc. (NBCUSA, Inc.), National Baptist Convention of America, Inc. (NBCA, Inc.), Progressive National Baptist Convention, Inc. (PNBC, Inc.), and National Missionary Baptist Convention of America (NMBCA) -- will be held January 28 – 30 at the Georgia World Congress Center. The mission of this second historic meeting is to continue strengthening the bonds between the four Conventions.

The Joint Midwinter Board Meeting is expected to draw 10,000 attendees from across the nation, and the world, who will meet over a three-day period to review the business and governance of their respective Conventions, engage in biblically based educational and informational forums highlighting community, domestic, and world issues, and join in Christian fellowship. The four Conventions will come together daily for joint sessions and activities, in addition to holding separate meetings. This is the second gathering of the four Conventions, and as agreed upon by each Convention president during the groundbreaking 2005 gathering in Nashville, TN, it will continue to be a regularly scheduled meeting held every three to four years.

Commentary

God's desire for human beings is that we live in peace with one another. This peace is not only an absence of war or conflict; the shalom desired by God is that which arises from a reconciled humanity, a human family which participates in and embodies the peace which God alone can give. Isaiah's image of the wolf living with the lamb, the leopard lying down with the kid, offers an imaginative glimpse of the future God desires for us. While this shalom is not something that we can create on our own, we are called to be instruments of the Lord's peace, artisans of God's reconciling work. Peace, like unity, is a gift and a calling.

Jesus' plea for the unity of his disciples did not take the form of a commandment or a request. It took the form of a prayer, words lifted up before the Father on the night before Jesus was put to death. It is a prayer which rises from the depths of his heart and of his mission, as he prepares his disciples for all that is to come: Father, may they all be one.

As we mark the 100th anniversary of the Octave/Week of Prayer for Christian Unity, celebrating it within the context of the yearnings, prayers and initiatives for the unity of Christians through the centuries, we do well to take stock of where we are on this Spirit-led journey. It is a time to give thanks for the many fruits of prayer for unity. In many places, animosity and misunderstanding have given way to respect and friendship between Christians and Christian communities. Christians who have gathered together to pray for unity have often joined together in acts of common witness to the gospel, and worked side by side in serving those in great need. Dialogue has assisted in building bridges of understanding, and has led to the resolution of some of the doctrinal differences which have separated us.

Yet it is also a time to repent, for in our divisions we continue to stand under the judgement of Jesus' prayer for unity and Paul's imperative that we be at peace among ourselves. In the present day, Christians are publicly divided on many issues: in addition to our ongoing doctrinal differences, we are often at odds with each other on moral and ethical questions, on matters of war and peace, on current issues where common witness is called for. Internally divided and in conflict with each other, we fall short of the lofty calling to be signs and instruments of the unity and peace willed by God.

What then shall we say? There is reason to rejoice, and cause for sorrow. It is a moment to give thanks for those of past generations who have spent themselves generously at the service of reconciliation, and a time to recommit ourselves to be artisans of the unity and peace which Christ desires. And it is a time to ponder again what it means to pray always, through our words and deeds, through the lives of our churches.

Prayer

Lord, make us one: one in our words, that a single reverent prayer might rise before you; one in our yearning and pursuit of justice; one in love, serving you by serving the least of our sisters and brothers; one in longing for your face. Lord, make us one in you. Amen

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

Unable to bear a child and in great distress, Hannah prayed to God for a son and in due time, her prayers were answered and Samuel (which means I have asked him of the Lord) was born. In Luke's gospel, we read that Jesus himself tells us to "ask and it shall be given" and in our need, we turn to God in prayer. The response may not be what we expect but God always responds.

The power of prayer is immense, especially when linked to service. From the gospels, we know that Christ wants us to love and serve one another. In Paul’s letter to the Thessalonians, the theme of service is taken up in the imperative: "help the weak". We do not find it impossible to respond ecumenically in a practical way to people’s weakness or distress; churches of different traditions often work hand in hand. But their witness in some situations is seriously weakened by their division, and when we want to pray together, we are sometimes deeply suspicious of the different prayer forms we encounter in Christian traditions other than our own: Roman Catholic prayers which are addressed to God through the saints or Mary the mother of Jesus; Orthodox liturgical prayers; Pentecostal prayers; the spontaneous, Protestant prayers which address God in direct, everyday language.

There are signs however of a new consideration of different forms of prayer. Within American churches, the experience of Pentecostal renewal has also led to a greater appreciation of the power of prayer and Pentecostals have begun to feel more comfortable in the ecumenical movement. Discussions with the Orthodox churches in the World Council of Churches have led to greater appreciation of each other’s prayer forms.

Without doubt, confidence in the power of prayer is common to all our traditions and has rich potential to further the cause of Christian unity - once we can understand and overcome our differences. We should give prayerful support to the dialogues which seek to address those differences among our churches and which prevent us from coming together at the Lord's table. Praying together that prayer of remembrance and thanksgiving would allow a great stride to be taken along the road to unity.

Prayer

Help us, Lord, to be truly one in praying for the healing of our world, for the mending of divisions in our churches, and of ourselves. May we not doubt that you hear and will answer us. In Jesus' name, Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

In prayer we are aligning our wills to the will of God and so participating in the fulfilment of his purpose. We need the Holy Spirit to change the hearts of believers, so that we have the grace to work with God and become part of his mission and his goal of unity. As we pray for this without ceasing we are aware that "more workers are needed for the harvest". At many ecumenical gatherings, and particularly at the annual National Workshop on Christian Unity in the USA, it is recognized that if the ecumenical movement is to prosper today and in the next generation, more young people need to be drawn into it. We need more workers to experience the joy of praying to be part of the work of God.

The readings for Day 6 give us insight into what it means to work for the sake of the gospel. David, amazed that he might be part of the plan to build a magnificent temple for the Lord, asks, "Can God indeed dwell on earth?" then concludes, "Now therefore may it please you to bless the house of your servant, so that it may continue forever before you".

The psalmist prays, "Teach me your way, O Lord, that I may walk in your truth; give me an undivided heart to revere your name. I will give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever".

In the sending of the seventy-two, Jesus confirms that through his disciples, and those who would come to believe in him through their word, his peace and the news that "the kingdom of God has come near to you" would be proclaimed to the world. At their joyful return, despite rejection, Jesus rejoices at their success in the submission of the evil spirits in his name: the message is never to cease, never to give up.

God's will is for his people to be one. Like the Christians in Thessalonika, we are urged to "rejoice always" and "pray without ceasing", trusting that as we commit ourselves wholly to working with God, his purpose of unity will finally be fulfilled.

Prayer

Lord God, in the perfect unity of your being, keep our hearts so burning with the desire and hope for unity that we will never stop working for the sake of your gospel. We ask this through Jesus Christ our Lord. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

We cannot be complacent about the divisions between Christians and we are rightly impatient for the day of our reconciliation to come about. But we must also be conscious that ecumenical effort is not sustained at the same rhythm everywhere. Some go forward in leaps and bounds, others are more prudent. As Paul exhorts, we must be patient with everybody.

Like the Pharisee in prayer, we can easily come before God with the arrogance of those who do all things well: "I am not like other people". If we are sometimes tempted to denounce the slowness or rashness of the members of our church or those of our ecumenical dialogue partners, the invitation to be patient sounds an important and timely warning.

Sometimes it is towards God that we show our impatience. Like the people in the desert, we sometimes question him: why do we have to continue this painful journey if it is all to no use? Let us stay confident. God responds to our prayers, in his own way and his own time. He will create new ways, to meet today's needs, of bringing Christians together.

Prayer

Lord, make us your disciples, attentive to your Word, day and night. On our journey towards unity, give us hope for fruit in due season. When prejudices and suspicion seem to dominate, we pray you, give us the humble patience necessary for reconciliation. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

Together as God's people, we are called to pray for justice. God hears the cry of the oppressed, the needy, the orphan and the widow. God is a God of justice and answers with his Son, Jesus Christ, who commands us to work together in unity through peace and not through violence. Paul also emphasizes this in the words "see that none of you repays evil for evil, but always seek to do good to one another and to all".

Christians pray without ceasing for justice, that every single human person will be treated with dignity and given a fair share in this world. In the United States of America, the injustice of the slavery of Africans ended only with a bloodletting civil war, followed by a century of state-sponsored racism. Even the churches were segregated according to colour. Sadly, racism and other forms of bigotry, such as fear of the alien, still linger in American life.

Yet it was through the efforts of the churches, particularly the African-American churches and their ecumenical partners, and most especially through the non-violent resistance of the Rev. Dr Martin Luther King, Jr, that civil rights for all were enshrined in American law. His deeprooted conviction that only Christ-like love truly conquers hate and brings about the transformation of society continues to inspire Christians, drawing them together to work for justice. Dr King's birthday is a national holiday in the USA. Each year, it falls either just before or within the Week of Prayer for Christian Unity.

God heard and responded to the cries of the Israelites. God continues to hear and respond to the cries of all who are oppressed. Jesus reminds us that God's justice is embodied in his own willingness to sacrifice his own security, his own power and prestige and his very life to bring to our world the justice and reconciliation through which all human beings are treated as equal in worth and dignity.

It is only as we hear and respond to the cries of the oppressed that we can move forward together on the road to unity. This also applies to the ecumenical movement, where we may be required to "go the extra mile" in our willingness to listen to one another, reject vindictiveness and act in charity.

Prayer

Lord God, you created humanity, male and female, in the divine image. May we pray without ceasing and with one mind and heart that those who are hungry in our world will be nourished, that those who are oppressed will be freed, that all human persons will be treated with dignity; and may we be your instruments in making this yearning a reality. We ask this in the name of Jesus Christ our Lord. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

In the beginning and at the heart of the ecumenical enterprise can be found a pressing call to repentance and to conversion. We sometimes need to know how to call each other to task within our Christian communities as Paul invites us to do in the first epistle to the Thessalonians. If one or the other causes division, he should be rebuked; if some are afraid of all that a difficult reconciliation could imply, they should be encouraged.

Why hide the fact? If divisions between Christians exist, it is also through a lack of will to be committed to ecumenical dialogue and even, simply, to prayer for unity.

The Bible tells us how God sent Jonah to rebuke Nineveh and how the whole city repented. In the same way, Christian communities must listen to the Word of God and repent. In the course of the last century, we have not been lacking in prophets of unity who have made Christians aware of the unfaithfulness manifest in our divisions and reminding them of the urgency of reconciliation.

In the image of the vigorous intervention of Jesus in the temple, the call to Christian reconciliation can seriously call into question our narrow self-understanding. We too have a great need of purification. We need to know how to rid our hearts of all that prevents them from being a true house of prayer, concerned for the unity of all peoples.

Prayer

Lord you desire truth deep-down within us: in the secret of our hearts, you teach us wisdom. Teach us to encourage each other along the road to unity. Show us the conversion necessary for reconciliation. Give to each of us a new, truly ecumenical heart, we pray you. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

Praying is rooted in the trust that God is powerful and faithful. God alone is the one who holds all in his hands, the present and the future. His word is credible and truthful.

The story of Elijah in 1 Kings impressively demonstrates the oneness of God. Elijah berates the apostates who worship Baal, who is not answering their prayers. Yet when Elijah prays to the one God of Israel, the response is immediate and miraculous. Realizing this, the people turned their hearts back to God.

Psalm 23 is a profound confession of trust. It depicts a person who believes that God guides him and stays with him also in the darkness of life and in situations of desolation and oppression.

We may find circumstances that may be difficult, even turbulent. We may have moments of despair and resignation. Sometimes we feel that God is hidden. But he is not absent. He will manifest his power to liberate in the midst of human struggle. Thus we give thanks to him in all circumstances.

The raising of Lazarus from the dead is one of the most dramatic scenes recorded in John's gospel. It is a manifestation of Christ's power to break the bonds of death and an anticipation of the new creation. In the presence of the people Jesus prays aloud, thanking his Father for the mighty deeds he will do. God’s saving work is accomplished through Christ so that all will come to believe.

The ecumenical pilgrimage is a way in which we realize the wondrous deeds of God. Christian communities which have been separated from each other come together. They discover their unity in Christ and come to understand that they are each part of one church and need one another.

The vision of unity can be darkened. It is sometimes threatened by frustrations and tensions. The question may arise whether we Christians are truly called to stay together. Our continuous praying sustains us as we look to God and trust in him. We are confident that he is still at work in us and will lead us to the light of his victory. His kingdom begins with our reconciliation and growing unity.

Prayer

God of all creation, hear your children as we pray. Help us keep our faith and trust in you. Teach us to give thanks in all circumstances, relying on your mercy. Give us truth and wisdom, that your church may arise to new life in one fellowship. You alone are our hope. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

Commentary

Paul writes "Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you". His epistle is written to a faithful community that is anxious about death. Many good and believing brothers and sisters have "fallen asleep" before the Lord's return to bring all into his resurrection. What will happen to these faithful dead? What will happen to the living? Paul assures them that the dead shall be raised with the living and exhorts them to "pray without ceasing". What does it mean to pray without ceasing? We find insights to answer this question in today's readings. Our whole lives are to be a seeking of the Lord, convinced that in seeking, we shall find.

In the midst of the Exile, when all seemed hopeless and dry, the prophet Isaiah proclaims, "Seek the Lord while he may be found, call upon him while he is near". Even in exile, the Lord is near and urging his people to turn to him in prayer and to follow his commandments so that they may know his mercy and pardon. Psalm 34 affirms the prophetic conviction that the Lord will answer those who call upon him, and adds praise to the call to pray without ceasing.

In Luke's gospel, Jesus teaches his disciples with the parable of the widow seeking justice from a judge who neither feared God nor respected people. The story serves as a reminder of the need for constancy in prayer - "to pray always and not to lose heart" - and for confidence that prayer is answered: "will not God grant justice to his chosen ones who cry to him day and night?"

As Christians in search of unity, we reflect on these readings to find "the will of God in Christ Jesus for you". It is Christ who lives within us. Our call to pray without ceasing becomes part of his eternal intercession to the Father: "that all may be one, ... that the world may believe...". The unity we seek is unity 'as Christ wills' and the 'octave' observance of Christian prayer for unity reflects the biblical notion of completion, that some day our prayer will be answered.

Unity is a God-given gift to the church. It is also a call of Christians to live out this gift. Prayer for Christian unity is the source from which flows all human endeavour to manifest full visible unity. Many are the fruits of one hundred years of an octave of prayer for Christian unity. Many are also the barriers which still divide Christians and their churches. If we are not to lose heart, we must be steadfast in prayer so that we may seek the Lord and his will in all we do and all we are.

Prayer

Lord of unity, Father, Son and Holy Spirit, we pray without ceasing that we may be one, as you are one. Father, hear us as we seek you. Christ, draw us to the unity which is your will for us. Spirit, may we never lose heart. Amen.

Source: 2008 Resources for the Week of Prayer for Christian Unity jointly prepared and published by the Pontifical Council for Christian Unity and the Commission on Faith and Order of the World Council of Churches.

"... we appeal to you, brothers and sisters... Be at peace among yourselves. And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them. See that none of you repays evil for evil, but always seek to do good to one another and to all. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you." (I Th. 5:12a, 13b-18, NRSV)

The materials from the 2008 WPCU international resource package are available for download in PDF format. Adapt these materials in your own settings, and print the worship service freely in your own church bulletins.

The "Ecumenism in Canada" WPCU page includes a number of suggestions for observing the week. The following resources might be of particular help.

• A Model for Visits to Neighbour Churches during the Week of Prayer for Christian Unity
An article by Angelika Piché in Ecumenism (no. 151, Sept. 2003)
• « Un modèle pour la semaine de prière pour l'unité chrétienne »
Une article par Angelika Piché pour la revue Oecuménisme (numero 151, sept 2003)
• A brief history of the Week of Prayer for Christian Unity
Prepared by Nicholas Jesson, this text may be freely duplicated in church bulletins or newsletters.

Worship services and other events are scheduled across Canada and around the world. Events are listed on this website for Calgary, Edmonton, Humboldt, Lethbridge, Medicine Hat, Montréal, Ottawa, Saskatoon, Toronto, Victoria, and Winnipeg. If you would like us to list your WPCU event in Canada, please email the .

Daily reflections on the theme for each of the eight days are found here: 1, 2, 3, 4, 5, 6, 7, 8.

2008 offers an opportunity to look back at our efforts at Christian unity and to recognize the
central importance of prayer together in Jesus' name. A new website for the 100th anniversary observances has been established at the Graymoor Ecumenical & Interreligious Institute.

Despite recent indications that the Government of Canada might be relaxing its position on capital punishment, Canada's delegation voted in favour of the resolution.

The states that voted against the resolution are the following: Afghanistan, Antigua and Barbuda, Bahamas, Bahrain, Bangladesh, Barbados, Belize, Botswana, Brunei Darussalam, Chad, China, Comoros, Democratic People’s Republic of Korea, Dominica, Egypt, Ethiopia, Grenada, Guyana, India, Indonesia, Iran, Iraq, Jamaica, Japan, Jordan, Kuwait, Libya, Malaysia, Maldives, Mauritania, Mongolia, Myanmar, Nigeria, Oman, Pakistan, Papua New Guinea, Qatar, Saint Kitts and Nevis, Saint Lucia, Saint Vincent and the Grenadines, Saudi Arabia, Singapore, Solomon Islands, Somalia, Sudan, Suriname, Syria, Thailand, Tonga, Trinidad and Tobago, Uganda, United States, Yemen, Zimbabwe. [Source: United Nations]

This workshop, hosted by the "Interchurch Restorative Justice Group", will start by hearing reflections on the focus question from representatives of First Nations, Metis, and non-aboriginal communities. Reflections will continue in sharing circles. Following supper, reports will be heard from several groups actively trying to solve the problems under consideration. Speakers during the day will include:

Harry Lafond, former chief of the Muskeg Cree First Nation and member of the Office of the Treaty Commissioner;
Lynn Larosse from Metis Family and Community Justice Services, Inc.; and
Owen Fortosky, former Saskatoon City Councillor and principal of St. Mary's Community School.

To register for the conference, please contact the Prairie Centre for Ecumenism at 653-1633 or email . Please register before November 7th. Registrations pre-paid by November 7th are $15; after November 7 and at the door $17; unwaged persons $7; students no charge. Supper will be provided by Guadalupe First Nations Parish.

Dr. Kieran Flanagan is a Reader in Sociology at the University of Bristol, England. His publications include Sociology and Liturgy: Re-presentation of the Holy (1991) The Enchantment of Sociology: a Study of Theology and Culture (1996), Virtue Ethics and Sociology: Issues of Modernity and Religion (with Peter C.Jupp, 2000), Seen and Unseen: Visual Culture, Sociology, and Theology (2004), and Sociology In Theology: Reflexivity and Belief (2007). He is also co-editor (with Peter C.Jupp) of Postmodernity, Sociology and Religion (1996) and A Sociology of Spirituality (Autumn 2007).

The WCC has participated in other global ecumenical processes. In 1968, the Joint Working Group between the WCC and the Roman Catholic Church was established to provide for the active participation of Catholics in the WCC-led ecumenical movement, while permitting the Catholic Church to remain outside the formal membership of the WCC. The regular meetings of the Christian World Communions has allowed the WCC to gather with international agencies representing the major Christian traditions.

In recent years there have been numerous changes to the WCC and its process. The Special Commission on Orthodox Participation assisted the WCC to move towards a consensus-based decision making process. The restructuring of the WCC has allowed churches to participate directly in those programmes that correspond to their own ecumenical vision, and to abstain from other programmes as appropriate.

In the mid-90s, Konrad Raiser, then the WCC general secretary, proposed a new ecumenical structure that would be more inclusive than the WCC. The WCC would not be absorbed into the new structure, but would remain one of the participating groups. Out of this proposal has developed the Global Christian Forum. The Forum had its inaugural meeting in Limuru, Kenya from November 6 to 9. Over these days, some 240 leaders from a broad range of churches, confessions and interchurch organizations from over 70 countries agreed to carry forward what they call "the Global Christian Forum process". This new forum will be an open space for encounter and dialogue with the stated goal to "to foster mutual respect and explore and address together common challenges".

The Christian traditions represented at the Forum meeting in Limuru were: the African Instituted churches, Anglican, Baptist, Eastern Orthodox, Evangelical, Disciples of Christ (Churches of Christ), Holiness, Lutheran, Mennonite, Methodist, Moravian, Old Catholic, Oriental Orthodox, Pentecostal, Reformed, Roman and Eastern Catholic, Salvation Army, Seventh-Day Adventist, the Society of Friends, and the United and Uniting churches.

The Forum process also involves a number of Christian organizations: regional ecumenical organizations, youth and student international movements, YMCA and YWCA, United Bible Societies, World Vision International, the Lausanne Committee for World Evangelization, the World Evangelical Alliance, the World Council of Churches, and a number of forum-type organizations.

The participants issued two documents at Limuru: the Global Christian Forum Guiding Purpose Statement and a Message from the Global Christian Forum to Brothers and Sisters in Christ Throughout the World.

When I walk into my classroom this week to introduce my students to the ecumenical movement, I will need to add a mention of the Global Christian Forum to my lecture. The WCC describes itself as the "privileged instrument" of the ecumenical movement. Though the Global Christian Forum does not seek to become such an instrument, it wishes to be an open space for encounter and dialogue. The very scope of the forum participation is historic. Only time will tell whether this new ecumenical venture will become a new benchmark in church history.

Multi-Faith Saskatchewan is a new multi-faith organization formed in 2006 that is provincial in scope. It is open to provincial and regional single faith groups or faith related organizations and to individuals provided they subscribe to the objectives of Multi-Faith Saskatchewan.

The international treaty banning anti-personnel mines was signed with great acclaim in 1997 and Canada's leadership role in this initiative was a source of national pride to many. In 1999, Dr. Lal Kushwaha received his first grant from the Department of National Defence to develop efficient, cost effective devices for clearing landmines. Dr. Kushwaha will talk about the landmine problem, the work of U of S Landmine Research Group (Agricultural and Bioresource Engineering Dept.), and recent developments. There will be an opportunity to talk with Professor Kushwaha afterwards over refreshments.

This presentation is sponsored by the University Chaplains and the Saskatoon Peace Coalition.

When: Tuesday, November 6, 7:30 p.m.
Where: St. Andrew's College lounge
Parking: please use the circle by the main doors, not the north parking lot.

The Friends of Sophia is an interdenominational group of women, based at the University of Saskatchewan, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience, and liturgical celebration. For further information: www.usask.ca/uscm/friendsofsophia.

Lay leaders and ecumenical contacts will be led by Jan through a consideration of the spectrum of views among Christians about the eternal destiny on non-Christians. John Sanders' book of the same title will be used as a resource.

In the past, Canada's churches have played an invaluable role in defending access to care based on need not on ability to pay, and as a living statement of how we care for one another in Canadian society. In the words of a former vice-president of the Canadian Council of Churches, Karen MacKay-Llewellyn, "Defending public health care in a system that promises accessibility to all Canadians at the same level of quality, is a matter at the heart of our Christian confession, and this must rest at the heart of our public witness."

Come join in Saskatoon's multi-faith expression of its spiritual traditions expressed through speech, music, and dance - a celebration for all ages brought together from the four corners of the earth! Free admission. Refreshments served.

The general theme of the Diocesan Eucharistic Congress is "Bread of Love, Life for All." There will be three keynote speakers: Bishop Raymond Lahey of the Diocese of Antigonish, Nova Scotia; Fr. Edward Foley OFMCap, of the Catholic Theological Union in Chicago; and Sr. Theresa Koernke, IHM, of the Washington Theological Union in Washington, D.C. In addition there will be a full day liturgical music workshop with Bob Hurd, a youth program, and a series of 22 special interest sessions on various aspects of the theme.

A complete list of the times, titles, and locations is available on the diocesan website. Some of the highlights of interest to ecumenists will be:

Friday, October 26

• Bob Hurd, Liturgical Music Workshop, at St. Thomas More College Chapel, at 10 a.m. Parking available in the Stadium Parkade on College Drive. Please bring a bag lunch. The STM cafeteria will also be open.

Saturday, October 27, 2007

• Fr. Bernard de Margerie, "Ecumenism: Christian Reconciliation and the Eucharist", at Sts. Martyrs-Canadiens hall, 1628-9th Ave. N. from 10:30 a.m. to noon.
• L'abbé Bernard de Margerie, "Réconciliation chrétienne et eucharistie", à Saints-Martyrs-Canadiens, 1011 rue Windsor, à 15:30h.
• Brooke & Blake Sittler, "Eucharist and Marriage", at St. John Bosco Parish, 1202 Ave. O South from 3:30 to 5 p.m.
• Harry Lafond, "Spirituality in a Cree / Catholic World", at St. Mary Parish Hall, 20th St. and Ave. O South from 3:30 to 5 p.m.
• Fr. Lawrence DeMong, OSB, "Eucharist and Ecological Spirituality", at St. Peter the Apostle Parish, 8 Moore Place from 3:30 to 5 p.m.

All events for the Diocesan Eucharistic Congress will be free of charge. There will be an opportunity to make a free-will offering at some venues.

The recent agreed statement between the two churches represents the first practical results of the Mississauga meeting in 2000 that charged the new commission with the task "to oversee the preparation of a Joint Declaration of Agreement, and promote and monitor the reception of ARCIC agreements, as well as facilitate the development of strategies for translating the degree of spiritual communion that has been achieved into visible and practical outcomes." (#12) In Reardon's response, she assesses the new statement in light of the mandate issued to IARCCUM by the bishops meeting in Mississauga.

Seven years later, the IARCCUM statement addresses the pastoral care of interchurch families in these terms: "Of particular concern in the area of ministry is the need to develop programmes of joint pastoral care for interchurch families (including marriage preparation) and to find ways to minister to their concerns." (#116) Reardon asks "what has become of Mississauga's specific reference to eucharistic life?" From the experience of IFIN, sacramental life is frequently a neuralgic issue for many couples and their children. Greater attention to this matter might have been expected. It is to be hoped that IARCCUM will return to this issue in their future deliberations.

In concluding her reflections, Reardon highlights a recommendation made by Bishop Bernard Longley in his commentary issued together with the IARCCUM statement. In reference to the joint pastoral care of interchurch families called for by IARCCUM in para. 116, Longley recommends: "Such pastoral care and marriage preparation would need to be attentive to the principles set forth in the Ecumenical Directory (143-160). It would help to highlight both the needs of interchurch families, and that much may be learnt from their experiences and insights, if the ecclesial significance of interchurch families could be further explored within our two Communions." (part III.3)

Attention to the ecclesial significance of interchurch families might address the ecumenical contribution that these families make through their witness to the unity of the church in their own lives. One promising possibility would be an ecumenical reflection on the theological significance of the family as "domestic church." This study is already underway in the IFIN Theological Working Group, however the theme must be addressed by the ecumenical dialogues and by the highest authorities of the churches themselves.

Together with the inter-church committee on restorative justice, the bishops invite the general public to join them for a candlelight vigil outside the Saskatoon Correctional Centre on Sunday, October 21st, at 7 p.m.

[Please note that the original StarPhoenix report included the incorrect date. The vigil will indeed be on Sunday, October 21st.]

Following is the viewpoint of Andrews, Bishop of the Anglican Diocese of Saskatoon, Halmarson, Bishop of the Saskatchewan Synod of the Evangelical Lutheran Church in Canada, and LeGatt, Bishop of the Roman Catholic Diocese of Saskatoon.

We address this to our faith communities and to all persons of goodwill, confident that the concerns raised will resonate with your desire to create a society where human dignity is respected and public safety is ensured.

We are conscious that advocacy on behalf of the voiceless can quickly become a platform for those who wish to gain a political advantage. So it's vitally important to state that we approached this issue in humility and resisted every attempt to lay blame.

While we recognize that all the correctional centres in Saskatchewan suffer from the same kind of challenges, we are most conscious of the conditions at the Saskatoon Correctional Centre (SCC) from where we draw the following examples.

Chief among the concerns that we share with our public servants are the living conditions in the correctional centres. In the past months, as many as 38 men have been housed in a gymnasium and are sleeping on mats on the floor at the SCC. Indeed, these accommodations are so inadequate that it sometimes has been necessary for these men to urinate in a container because they cannot access the washroom. We can only imagine the distress this causes for aging inmates who must use the washroom often.

We are further concerned about incarcerated people with serious mental illnesses. It is deeply disturbing to know that a man who is tormented by voices is locked up for 22 hours a day in an eight-foot by 10-foot cell. Our dismay turns to indignation when we learn that he has been held in this cell for the past six months because the SCC has no other way to ensure his safety.

The dire conditions to which we refer have been escalating for several years, as is evident from the 2002 Ombudsman's report, Locked Out. This compressive study of our correctional centres recommended that steps be taken "to eliminate the need for double bunking and dormitories."

This brings us to a second concern: effective programming for the inmates. It is profoundly disturbing that space once used for programming at SCC has been transformed into dormitories and that this has ended what little programming that had been offered. The past decade has witnessed a steady decline in the programming for inmates, to the point where the SCC offers virtually no rehabilitative options to the men incarcerated there.

The Ombudsman's report highlighted the strategic plan articulated in 1998 by Saskatchewan Corrections, which was to revitalize programming for those in trouble with the law. While the need for improvements for programming and accommodations has been documented, the situation continues to worsen.

These realities require urgent attention and action.

It's obvious that the conditions we describe are a violation of human dignity, but they also pose serious concerns for public safety.

Individuals motivated by sexual deviance, addictions, mental illness and rage need treatment. To incarcerate men in the conditions we describe and provide them with little or no rehabilitative programs simply intensifies their problems, with potentially devastating consequences for our communities.

Clearly, many issues have led to this dismal situation. While one might point to the consequences of increased gangs and drugs in our cities, it seems clear that the inability of the courts to manage the number of men placed in remand at correctional centres is of greater significance.

It is common for more than half of the population of the SCC to consist of men awaiting trial. Many never serve a day of sentenced time, either because they are not guilty or because they will have served their time in remand.

Surely, we need to determine more efficiently if these men are guilty and then implement a strategy to curb their destructive behavior. Reforms in this area may be more urgently needed than a new dorm to house all the men awaiting court.

We ask the public, especially the faithful of our communities, and all those who are directly charged with addressing these issues, to prayerfully consider how human dignity and public safety can be better served. This situation can be improved with public support and a vision toward the good of all those we serve.

A candlelight prayer vigil is planned for [Sunday, October 21st] at 7 p.m. in front of the SCC to ask for the much-needed improvements at our correctional centres. All are welcome.

© The StarPhoenix (Saskatoon) 2007

The Friends of Sophia is an interdenominational group of women, based at the University of Saskatchewan, dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience, and liturgical celebration. For further information: www.usask.ca/uscm/friendsofsophia.

The keynote speakers are Beverly Gaventa (Princeton Theological Seminary) and
William Tabbernee (Phillips Theological Seminary, Tulsa). Further information and registration details are available on the NAAE website.

1) The Refinery @ 8:30pm to 11:30pm (609 Dufferin Avenue)
~ Angie Tysseland, Paul Tobin, Kim Fontaine, Eileen Laverty, Ricasso, Rodolfo Pino-Robles, Joseph Naytowhow, Basso Voce, Shelley Loeffler, Carrie Catherine and more!
This is going to be an amazing evening of music and most of it will be in a workshop format so the musicians can interact.

2) Amigos @ 8:30pm to 2:00am (632 – 10th Street East)
~ Natural Mistik, Leanne Hynde, Sean Viloria and Jeta Grove and more!

Ticket prices = $7 per venue or $10 festival pass. These venues are walking distance from each other. Tickets available at the door at each venue. Further details will be published at http://saskatoonpeace.tk/ as they become available.

Musicians For Peace co-sponsors: The Cultural Diversity and Race Relations Committee, City of Saskatoon; Saskatoon Peace Coalition; United Nations Association, Saskatoon

These words, taken from a new statement from the World Evangelical Alliance (WEA), point to an increasing commitment of the Evangelical community to address social issues and structures. The Philadelphia Statement on Evangelical Social Engagement is a summary of the discussions at a consultation on faith, providence and political involvement held July 31, 2007 at Palmer (Eastern Baptist) Theological Seminary, Philadelphia. The consultation was conducted by the WEA's Theological Commission. The statement is not an approved policy statement of any Evangelical body.

Since the 1960s the Sojourners Community, led by the Rev. Jim Wallis, and numerous other groups have been the voice of the Evangelical social conscience. Some of these groups have experienced increasing attention from the media in the past few years. During the 2004 U.S. election, Call to Renewal promoted an active media campaign in the press, on tv and radio, and over the internet that declared "God is not a Republican or a Democrat!" Also in 2004, Ronald Sider published a book entitled "The Scandal of the Evangelical Conscience." This book called Evangelicals to be more vocal in their commitment for social concerns.

Since 2003 Richard Cizik, vice president for governmental affairs at the National Association of Evangelicals (NAE), has been promoting what he calls "creation care." This theologically articulated form of environmentalism has not been without controversy in the NAE constituency, but Cizik has stood his ground. He has insisted that Evangelicals take global warming seriously, and as a result has been challenged to resign by James Dobson of Focus on the Family. Although the NAE has not taken an official stance on global warming, other Evangelical leaders have established the Evangelical Climate Initiative in order to address these question in the Evangelical community.

Under the heading "A Call to Kingdom Living", the Philadelphia Statement states:

"there are important areas common to most societies where followers of Jesus Christ must pray and work for the kingdom, such as seeking human rights and religious liberty, working against corruption, violence and war, alleviating poverty, protecting the family and the sanctity of life, and caring for creation...

The church, as the primary community in which the kingdom of God is manifested, ought to embody the graceful principles of that kingdom and bear witness in life, word and action to the power of the gospel to transform lives and societies...

The church must not use political power merely as a means of self-protection, but should seek the benefit of the community in which it lives with humility repentance, and in a spirit of unity."

The agreed statement entitled "Growing Together in Unity & Mission" was released today by the Anglican Communion Office and the Vatican's Pontifical Council for Promoting Christian Unity. The statement attempts to foster discussion and reflection on the work of the Anglican-Roman Catholic International Commission (ARCIC) over the past 40 years. However, the statement insists, "it is more than this: it is a call for action, based upon an honest appraisal of what has been achieved in our dialogue. Despite our present 'imperfect communion', there is, we feel, enough common ground to take seriously how we work together." Already, as Archbishop George Carey and Pope John Paul II noted, "in many parts of the world, Anglicans and Catholics, joined in one baptism, recognise one another as brothers and sisters in Christ and give expression to this through joint prayer, common action, and joint witness". This statement wishes to put flesh to the growing relationships between Anglicans and Roman Catholics. It offers numerous suggestions of ways that the two communities can implement the unity that has already been found through the past 40 years.

The practical focus and the episcopal character of the IARCCUM process means that the suggestions offered by this statement are frequently directed towards the bishops and other clergy of the two communions. The report calls for tangible means of expressing the unity given in Christ, but then it makes practical suggestions towards expressing this unity.

If the document's title sounds familiar to you, then you have been paying attention. The document was leaked last spring. Today's public release of the document includes the definitive text along with two commentaries, by Bishop Paul Richardson of Newcastle and Bishop Bernard Longley of Westminster. The commentaries are as interesting as the document itself. There is also a further text that was not released today. One of the Catholic consultants, Paul McPartlan, gave a preview of the document last January at the US's National Workshop on Christian Unity. McPartlan's paper has been published in "Ecumenical Trends".

"Ecumenism in Canada" has been given permission to post the IARCCUM document. Thus, you will find the texts here in a few days.

After considerable thought about whether there was anything further productive to say about the document and the controversy stirred up this summer, I have decided to share some of my initial reflections in the days following the publication of the "responsa." There are numerous additional perspectives that could be offered, many of which are available online.

I have to admit that there is nothing in the document that Benedict XVI had not said before as cardinal prefect of the CDF or as an academic theologian. It is problematic, and it is a shame that Cardinal Levada felt that he needed to say it again at this time, but it is nothing new. The point that I think we can emphasize is that because it isn't new, it does not end the long debate over the meaning of "subsistit." What was an open question last spring will remain an open question. An important clarification should be made here: the responsa is issued by the CDF under Levada's signature. It expresses the authority vested in the CDF, this is not a papal statement.

It is well known that Benedict XVI has long expressed the view that "subsistit" has an exclusive sense. Some scholars have suggested that this might be due to the translation into German where it does have such a connotation. In Latin and English, however it doesn't. A point that I made in my MA thesis and again in a paper in my first year of doctoral work, is that the term "subsistit" is also used in reference to the eucharist and the incarnation. We speak about the substance of the body and blood of Christ subsisting in the accidens of bread and wine. This is exclusive in the sense that it is only Jesus who subsists in this manner. However, Jesus subsists in the eucharist on this altar and that altar, at the same time. It is not part of Jesus that is found here, while another part is found there. There is only one Jesus, and there is only one eucharist, and each eucharist is a full and complete subsistence of Jesus' body and blood. Now consider the incarnation. The divine nature of the Son is incarnate in the person of Jesus. This is exclusive in the sense that there is only one Jesus, a Palestinian Jew from the 1st century. Both Jesus' divine and human human natures subsist in the person of Jesus of Nazareth. However, this subsistence transcends the exclusive particularity of Jesus in that he represents all human nature. Thus there is a complex interplay of exclusive and inclusive particularity in every subsistence.

In this new document, Levada argues that the full subsistence of the Church of Christ (that which we confess as one, holy, catholic, and apostolic) subsists in the Catholic Church. We still acknowledge the elements of sanctification and truth that are found in other Christian communities. Where Levada diverts from the basic position of many ecumenically-minded Catholics is that he says that these elements cannot properly be called a subsistence of the church. Yes, they are elements of the true Church of Christ. However, he insists that the term "subsists" is reserved for the fullness of the Church of Christ. They can have some -- or even very many (as Vatican II said) -- of the elements of sanctification and truth that make up the church of Christ (i.e the essence of the church). However, since unity is an essential element of the one, holy, catholic, and apostolic church, unity (or communion) with the Catholic Church is essential. This is where all other churches are deficient.

The crux of this argument is the Catholic conviction that the full subsistence of the church of Christ is found in itself. That means that the Catholic Church enjoys all of the elements of the church of Christ, including unity. Thus, those who are not united (i.e. in communion) with the Catholic Church lack this one essential element. As the commentary points out, to suggest that other churches also possess this element of the church of Christ without being in communion with all others who possess this element would introduce division into the unity of the church. What Levada does not acknowledge is that this is based on a certain Thomistic notion about absolute predicates. In this philosophical context, unity would not be perfect if it did not encompass all. In order to be perfect, to be an absolute, it must be exclusive. Thus there is only one subsistence of the true church of Christ. All other elements of sanctification and truth impel these churches towards full communion with the Catholic Church.

The document also insists that Protestant churches lack the apostolic succession and therefore the sacrament of orders. Once again this is nothing new. Nor, in fact, is the Catholic Church the only one to take this position. The Anglican Communion is committed to the Lambeth Quadrilateral, which asserts that the historic episcopate (and thus the apostolic succession) is an essential element of the church. The Anglican-Lutheran full communion agreements were predicated on the ability of Anglicans to recognize in the Lutheran forms of governance a vestigial form of the historic episcopate. This was not a foregone conclusion however, and many Anglicans still consider it a bit of a stretch.

As difficult as this new document is, I would like to be a glass half-full kind of guy. I want to point out that the statement says (or implies) that the only deficiency in Orthodox churches is communion with Rome. The only two deficiencies in Protestant and Anglican churches is communion with Rome and the historic episcopate. This is a far cry from the positions of the past. Of course, the genre of the document does not actually allow these kind of interpretations. It only answers the issues raised in the questions. Its omissions are not as significant as omissions in other documents.

I also want to invoke the Thumper principle. At one point in the movie "Bambi," Thumper the rabbit says "If you can't say something nice, don't say anything at all." That would have been good advice for Ratzinger seven years ago when Dominus Iesus came out, and it remains good advice to Levada today. Too bad they didn't ask my advice.

The CCC needs back copies of these prayer services, and stories about celebrations before 1948. Please search your shelves, cupboards, attics, offices, for existing copies you might have. With your help, the CCC will put together a complete collection and produce an anthology of prayer services to help celebrate the centenary of the Octave of Christian Unity in 2008.

With suggestions or questions, please call Mary Marrocco or Karen Teasdale, Canadian Council of Churches, 416-972-9494 x23. Or email or .

CATHOLIC WOMEN IN MINISTRY: Changing the Way Things Are

"We read to know that we are not alone." These words are placed on the lips of C.S. Lewis in the movie, Shadowlands. Marie-Louise Ternier-Gommers' latest contribution, Catholic Women in Ministry, indeed allows those involved in lay ecclesial ministry, particularly Canadian women, to know that "they are not alone." In a style marked by its readability, Ternier-Gommers, creates a conversation within a conversation between women currently involved in ministry, those potentially drawn to pastoral service and her own autobiography. In reading the text, one has the sense of sitting in a sunny, country kitchen chatting with one's sister(s) in ministry about those issues closest to one's heart.

The critical questions raised in Catholic Women in Ministry are placed on a bed of the author's own love of scripture and her abiding conviction in the wisdom of the Second Vatican Council. Ternier-Gommers is able to contextualize the lived experience of women in ministry within these broader frameworks of scripture and tradition. In doing so, she has moved the dialogue around lay ecclesial ministry within the Anglophone Catholic church in Canada one step forward. While her previous work, Finding the Treasure Within (Novalis, 2002), began the dialogue between her own lived experience and her denominational context, Catholic Women in Ministry is the next logical step. In this more recent work, the dialogue is moved into the communal revealing the fact that the call of lay women to ministry within the Catholic church is not an anomaly but a movement of the Spirit.

Catholic Women in Ministry tackles many important issues: the discernment of a call to ministry, the authentic meaning of vocation, and the supports and constraints experienced by lay ecclesial ministers within the Catholic context. However, of the many topics broached, three are particularly significant in that they have rarely been addressed with such clarity and compassion. First, Ternier-Gommers examines Catholic sacramental theology. While again demonstrating a deep love and respect for the tradition, the author nonetheless underlines the tension that occurs for women in ministry when they are able to provide a pastoral presence but remain excluded from the celebration of the sacramental dimension of their ministry. Poignant examples are given of women who journey with the sick, develop deep relationships with them and their families, yet must step aside to allow the ordained minister to celebrate the Sacrament of the Sick. The second, though related, issue is the nature of relationships that develop within pastoral teams. In the chapter entitled, "Together in Ministry," the author reveals the many challenges to effective collaboration that exist between lay and ordained pastoral staff. She is not afraid to name both the political and psycho-sexual tensions that can sometimes develop within these relationships but, in so doing, she consistently exudes respect and concern for all the players involved. Finally, Ternier-Gommers includes an important chapter examining the process of denominational transfer of women who began their ministry within the Roman Catholic tradition and have subsequently been called to serve as ordained ministers within other Christian traditions. Her conversation with "Betty" is particularly captivating in both the retelling of Betty's story and her personal reactions to it.

Catholic Women in Ministry once again proves the healing power of the narrative. The author's skillful weaving of the 26 collected stories serves to bring dignity and authenticity to the lived experience of Catholic women in ministry. It grounds that lived experience within a deep and thoughtful theological reflection and will surely serve as a springboard for further study into this ongoing phenomenon within the Catholic tradition.

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Our reviewer, Gertrude Rompré, is chaplain at St. Thomas More College, Saskatoon. She has extensive experience in parish ministry in Saskatoon and northern Alberta. She is a founding member of the Réseau Ministeria Network, a national network of Catholic Lay Ecclesial Ministers.

For many years, the CCE has been housed at the historic Grande Séminaire de Montréal. This was a natural fit in the early years of the Centre, which was established within the Catholic community. As the Centre's ministry has expanded it has found itself in need of greater space and visibility. By moving out of the seminary into a street-front office space, it is hoped that more visitors will drop in to the offices to discover the ministry that the Centre offers.

Under the new norms, priests no longer need to seek permission of their bishop to celebrate the 1962 missal, although the bishop remains the "moderator" of the liturgy in the diocese. The 1988 rule requiring that a specific number of lay people appeal to the bishop for a Latin liturgy is removed. No numerical requirement is given, although the parish pastor and bishop are asked to ensure that there is a stable community of faithful before a Latin liturgy is added to the parish schedule. The priest is required to ensure that the care for the adherents to the earlier rite "harmonises with the ordinary pastoral care of the parish ... avoiding discord and favouring the unity of the whole Church."

Other norms permit the use of the 1962 missal on weekdays and once on Sundays and feastdays. Priests are encouraged to provide weddings, baptisms, penance, and anointing of the sick using the earlier rites. Unlike the new rite which permits the bishop to delegate a parish priest to celebrate confirmation (normally for adult initiation at the Easter Vigil), the motu proprio indicates that only the bishop may celebrate the earlier form of the sacrament of confirmation. In an explanatory note accompanying the motu proprio it is noted that the earlier rite did not permit concelebration. It is also noted that the 1962 missal says nothing about the direction of the altar.

Benedict also makes provision for the introduction of some aspects of the later post-conciliar rite to be incorporated into the 1962 missal. Specifically, he provides permission for the introduction of the new prefaces of the Mass and those for newer saints to be added to the 1962 rite. Presumably these would use the Latin text of the new liturgy.

One of the concerns raised in the months leading up to today's release of Benedict's motu proprio was the use of sections of the pre-conciliar rite that violate certain commitments of Vatican II. Of most concern in this regard is the use of Good Friday prayers that refer to the "perfidious Jews" (Latin: perfidis=faithless). There is no mention of this issue in the motu proprio, or in Benedict's accompanying letter to the bishops of the world. However, the permission to celebrate the Latin liturgy according to the earlier rite applies only to the 1962 missal. In 1960, John XXIII removed the word "perfidious" from the Good Friday prayer. This does not completely resolve the problem, since the remainder of the prayer presents Jews as blind and in darkness, and the prayer could be open to a supercessionist interpretation. To resolve this problem, a bishop or the bishop's conference could probably substitute a 1965 revision of the prayer or simply replace all of the Good Friday prayers with those of the 2002 typical edition.

The history of rupture

In Saturday's new motu proprio, entitled Summorum Pontificum, Benedict XVI established new norms for the celebration of the 1962 missal that replace those issued in 1988. Under the new norms, the 1962 missal becomes an "extraordinary form" of the Roman liturgy. Benedict is very careful to present the 1962 missal and the post-Vatican II "ordinary form" of the missal as two forms of the same Roman liturgy.

The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.

For many years Benedict has been concerned about the way that we understand the reforms of Vatican II. For many Catholics, the council served as a turning point in their religious life. Popular piety changed dramatically during the 1960s. In many respects this was a result for social changes occurring in the wider societies in which Catholics live. However, the conciliar reform of the liturgy is frequently identified as the most visible and dramatic of Catholic changes. Most Catholics old enough to remember the pre-conciliar liturgy will remember the introduction of the vernacular (local) languages, the altar moving away from the wall, and the priest facing the people. More subtle changes occurred in the introduction of a three year lectionary for Sundays and a two year lectionary for weekdays. This replaced a single one year lectionary that is incorporated into the pre-conciliar missal. In the new liturgy there are more scriptural readings, more participation of the lay people, and more varied prayers with the eucharistic rite. Overall the liturgy was significantly simplified. All of these changes have led to a tendency of Catholics to understand the council as introducing a rupture in the history of the church and of the liturgy. This is a central concern in Benedict's new document.

Benedict studiously avoids referring to the 1962 missal as the Tridentine Mass. The term technically refers to the liturgy reformed by Pope Pius V following the Council of Trent, but it has been used to refer more widely to the liturgy used in the period ending with Vatican II. Benedict opts to refer only to the 1962 edition of the missal, which was already a significant revision of the missal. He correctly points to a long history of liturgical revision that dates from the early church. Significant developments in the history are mentioned by Benedict ending not with the 1970 missal of Pope Paul VI, but the 2002 revision of that missal by Pope John Paul II. In this way, Benedict presents the liturgical history as a continuous process without rupture and the liturgy itself a unified Rite.

Benedict has a wider concern about how church history is presented, and particularly the way that Vatican II is frequently presented as a rupture in doctrinal development in ways quite similar to the liturgical history. As the cardinal prefect of the Congregation for the Doctrine of the Faith, Joseph Ratzinger argued strenuously with what has been called the "Bologna School." This group of theologians and church historians led by the late Giuseppe Alberigo of the University of Bologna has defended rupture interpretations for many decades. Ratzinger has written that this introduces a discontinuity in sacred tradition. The importance of tradition for Catholic theology is challenged if the contemporary church is interpreted as a product of the 1960s reforms.

Links:
Summorum Pontificum (Latin text)
Summorum Pontificum (unofficial English translation)
Letter to the bishops of the world to accompany the motu proprio Summorum Pontificum
Excerpts from the Explanatory Note on the motu proprio Summorum Pontificum (unofficial English translation)

The General Synod is being held in Winnipeg from June 19th to June 25th. Daily news, reports, and photos are available from the Anglican.ca website at www.anglican.ca/gs2007. The General Synod will be considering authorising the blessing of same-sex unions on Saturday, June 23. This decision will significantly influence the future relationship between the Anglican Church of Canada and the wider Anglican Communion.

The workshops will be held on Wednesday and Thursday afternoons. SEI registrants will be invited to select from among the workshops that are offered on various ecumenical topics. Dr. Brubaker will lead the participants in the plenary discussions on Wednesday and Thursday. On Friday morning, the Rev. Dale Lang will speak on Forgiveness and Peacebuilding.

Applying Spiritual Resources in Conflict Management and Resolution
Dr. Bill Blackmon and team

Conflict and Personality Types
Helen Smith-McIntyre

Intentional Interim Pastorates: Helping Churches in Transition
Pastor Ken Bechtel

Aboriginal Healing Circles: One Model for Peacebuilding
Harry Lafond & Howard Cameron

Advanced skills for intervening in high intensity conflicts
Dr. David Brubaker

"Living With It": how to be a force for good when conflict can't be resolved
Dr. Jim Arnold

Service of Lament and Hope
Pauline Steinmann, Leo English, Jerry Buhler

The State of Current Ecumenical Dialogues
Adèle Brodeur, Dr. Cameron Harder, Dr. Helmut Harder, Nicholas Jesson

Updated: change of date to June 26-29, 2007

The Prairie Centre for Ecumenism is pleased to announce that its Summer Ecumenical Institute for 2007 will take place in Saskatoon June 26-29. The theme of the conference is conflict resolution and transformation within and among churches, under the working title "Making Peace in the Household of God."

Many Canadian churches appear to be experiencing conflict, often more within than between denominations. Liberals and conservatives in many churches are in tension over issues such as human sexuality and the interpretation of scripture, and the 'heat' seems to be rising. The skills of courtesy, listening and dialogue, which ecumenically-minded people have been developing over the years, are today needed just as much within our churches as between them.

Working on the conviction that conflict within the Body of Christ can be transformed into a source of life-giving energy, this conference will explore the biblical and theological foundations for conflict transformation, discuss current research into conflict transformation in the church setting, and provide an introduction to practical training in conflict transformation skills. As always, the SEI will offer inspiring worship, short workshops on a variety of subjects related to ecumenism, and the opportunity to network and share fellowship with others who are committed to inter-church cooperation. It is open to all who are committed to inter-church cooperation, both lay and ordained, whether working at a grassroots or an institutional level. The timetable will provide an opportunity for church leaders and ecumenical officers to meet each other and discuss common concerns, and for those involved in shared ministries to meet together.

Set aside these dates: June 26-29, 2007. Registration and program details will be forthcoming. For further information, please contact the Prairie Centre for Ecumenism. Telephone 306-653-1633 or email

Rev. Dr. Jan Bigland-Pritchard
Director

Conflict is not necessarily a bad thing. Yet in the churches there is a fear of conflict, and a tendency to go for peace at any price, sweeping conflict under the carpet until it cannot be contained. The 2007 Summer Ecumenical Institute aims to help church people build a vision of how conflict can become a force for good in our communities, and to equip participants with the basic skills they need to become active peace-builders in their own settings.

The theme is a timely one. Many Canadian churches are experiencing conflict, often more within than between denominations. Liberals and conservatives in many churches are in tension over issues such as human sexuality and the interpretation of scripture, and the 'heat' seems to be rising. The skills of courtesy, listening and dialogue, developed in the ecumenical movement, are today needed just as much within our churches as between them.

With God's help, conflict within the Body of Christ can be transformed into a source of life-giving energy. We will explore the biblical and theological foundations for conflict transformation, discuss current research, and provide an introduction to practical training in conflict transformation skills.

The Summer Ecumenical Institute (SEI) -- scheduled for June 26 to 29 in Saskatoon -- is sponsored by the Prairie Centre for Ecumenism.

For short biographies of the keynote speakers, see the complete Summer Ecumenical Institute webpage. For further information, contact the Prairie Centre for Ecumenism. Phone 306-653-1633 or email . A brochure and registration form is available.

On Sunday morning following the celebration of the eucharist, the debate continued. The third resolution was approved, affirming that the blessing of same-sex unions is consistent with the core doctrine of the Anglican Church in Canada. As observers have noted, this establishes a theological space for gay and lesbian persons within the Anglican Church. However, the General Synod rejected the resolution tabled at the 2004 General Synod: to affirm the authority and jurisdiction of individual dioceses to authorize same-sex blessings "with the concurrence of the diocesan bishop, and in a manner which respects the conscience of the incumbent and the will of the parish." Both lay and clergy delegates supported the motion, but the House of Bishops was split 19 in favour to 21 opposed. The resolution required the support of all three orders to pass. The result of these resolutions is that the blessing of committed same-sex unions is not permitted in the Anglican Church of Canada at this time.

In 2002, the synod of the Diocese of New Westminster (Vancouver) approved the blessing of same-sex unions for the third time, and the bishop Michael Ingham concurred. Since then same-sex blessings have been permitted in that diocese in parishes that have studied and approved such blessings. It remains to be seen whether such blessings will continue after the General Synod rejected the resolution affirming the authority and jurisdiction of dioceses in this matter. The House of Bishops instituted a moratorium on same-sex blessings a number of years ago. The Anglican Journal reports that a number of bishops have expressed concern about possible disregard of the General Synod decision. An additional resolution has been brought to the General Synod from the Diocese of New Westminster to affirm the continuing practice of the Diocese of New Westminster until such time as the General Synod takes further action on the matter.

See:
Synod narrowly defeats same-sex blessings (Anglican Journal)
Emotions run high after blessings defeated (Anglican Journal)
Same-sex blessings not in conflict with core doctrine (Anglican.ca)
General Synod 2007 - Resolutions
St. Michael's Report

Meanwhile, elsewhere in Winnipeg, the Evangelical Lutheran Church in Canada at its National Convention has elected the Rev. Susan Johnson as its new national bishop. Johnson succeeds Bishop Raymond L. Shultz who has been national bishop since 2001. The bishop-elect has been Assistant to the Bishop of the Eastern Synod since 1994. She has also served as vice-president of the ELCIC from 2001 to 2005 and as an advisor to the Lutheran World Federation Council since 1998.

The Anglican Journal report of the election of Bishop Hiltz as primate is now available online.
Further information about Bishop-elect Johnson can be found in the ELCIC news report.

The workshops will be held on Wednesday and Thursday afternoons. SEI registrants will be invited to select from among the workshops that are offered on various ecumenical topics. Dr. Brubaker will lead the participants in the plenary discussions on Wednesday and Thursday. On Friday morning, the Rev. Dale Lang will speak on Forgiveness and Peacebuilding.

Applying Spiritual Resources in Conflict Management and Resolution
Dr. Bill Blackmon and team

Conflict and Personality Types
Helen Smith-McIntyre

Intentional Interim Pastorates: Helping Churches in Transition
Pastor Ken Bechtel

Aboriginal Healing Circles: One Model for Peacebuilding
Harry Lafond & Howard Cameron

Advanced skills for intervening in high intensity conflicts
Dr. David Brubaker

"Living With It": how to be a force for good when conflict can't be resolved
Dr. Jim Arnold

Service of Lament and Hope
Pauline Steinmann, Leo English, Jerry Buhler

The State of Current Ecumenical Dialogues
Adèle Brodeur, Dr. Cameron Harder, Dr. Helmut Harder, Nicholas Jesson

Increasing numbers of Christian communities are working in close ecumenical ways to facilitate mission and ministry, especially in areas of depopulation or other financial struggle. Many of these become formally linked as "ecumenical shared ministry" congregations or clusters. This course will explore the dynamics particular to developing and sustaining ecumenical ministry initiatives in congregational settings. It will introduce participants to the structures, theologies, and ethos of the major denominations involved, and consider issues that are unique to ecumenical relationships. Participants will identify and strengthen their gifts for these ministries, in the context of the wider discussions of contemporary ecumenism. The instructor, Professor Sandra Beardsall, has worked in and with ecumenical shared ministry congregations for fifteen years. For more information, or to register, go to www.standrews.ca or call 1-877-644-8970. Registration deadline is April 23rd.

Participation in Congress requires registration, however there are day passes available. Please see the Congress website for further information.

Some events of interest to the ecumenical community will include the annual meetings of the Canadian Evangelical Theological Association (CETA), Canadian Theological Society (CTS), Canadian Society of Patristic Studies (CPS), Canadian Society of Medievalists (CSM), Canadian Society of Biblical Studies (CSBS), Canadian Society of Church History (CSCH), Canadian Catholic Historical Association (CCHA), and Canadian Society for the Study of Religion (CSSR).

Complete programs of events planned by these societies are available on their individual websites. Some highlights include:

Saturday, May 26 all day The theme of the CETA annual meeting is Evangelical-Roman Catholic encounter. All of the presentations will relate to aspects of this theme. Keynote speaker: Gregory Baum (McGill)

Sunday, May 27, 10:30-11:25 (CTS)
Laurie Lamoreux Scholes (Concordia) -- Building Bridges across Difference: A Study of the Christian Ecumenical Movement of the Early 20th Century (A Blueprint for the Interfaith Movement?)

Tuesday, May 29, 11:00-12:30 (Joint session of CSCH & CCHA)
Panel: Commemorating the contribution of John Webster Grant to Canadian religious historiography

Tuesday, May 29, 3:35-5:30 (CTS panel)
Bridging Churches: Development of the Understanding of Church through Canadian Ecumenical Dialogues -- Moderators: Gail Allan and Mary Marrocco; Presentations: Helmut Harder, Sandra Beardsall, Susan Brown

The performance, featuring the 125 voices of the award-winning Saskatoon Children's Choir and accompanist Michelle Aalders, will present an international repertoire focused on HIV and AIDS awareness.

Also included on the program are works by contemporary Canadian composers Imant Raminsh, Peter Tiefenbach and Stephen Hatfield, as well as classical folk and choral literature. Tickets are $15.00 and are available at McNally Robinson Booksellers or at the door. Reserved seating.

For more information about the choir, check the choir website at www.saskatoonchildrenschoir.org

Update: This book is now available in English translation under the title Creation and Evolution: A Conference with Pope Benedict XVI in Castel Gandolfo. Order this book now through Amazon.ca to support this website.

On Wednesday April 11, Pope Benedict XVI published a new book in German on the subject of creation and evolution. The book apparently arises out of the Schülerkreis, a group of his graduate students that continue to meet with him each fall. The annual gatherings have attracted a great deal of attention since Benedict was elected pope, particularly because the participants -- each a former student of Benedict -- represent some of the most well-known and highly-regarded theologians in Germany and around the world. In 2006 the gathering was held at Castel Gandolfo on the subject of creation and evolution.

It should be remembered that, in his 1950 encyclical Humanae Generis, Pope Pius XII taught that the "hypothesis" of evolution does not conflict with Catholic faith so long as it does not deny "that the spiritual soul is immediately created by God." In 1996, John Paul II went further and stated that new knowledge leads to the recognition that the theory of evolution is more than an hypothesis. He pointed out, as many biologists would also insist, that there are "theories" of evolution rather than one theory.

In this latest publication, Benedict reportedly praises the progress achieved by science but cautions that evolution raises philosophical questions that science alone cannot answer. Despite some expectations to the contrary, he did not endorse intelligent design, the latest fad among creationists. Instead he cautions that science and philosophy must engage in their respective inquiries in such a way that faith is not excluded. In a comment on John Paul II's 1996 statement, Benedict apparently wrote: "The pope (John Paul) had his reasons for saying this. But it is also true that the theory of evolution is not a complete, scientifically proven theory."

The book, entitled Schöpfung und Evolution, was published Wednesday by Sankt Ulrich Verlag. In addition to Benedict's contributions, the book contains papers prepared by members of the Schülerkreis. Translations in other languages will be forthcoming.

Another papal book will also be released this spring. Jesus of Nazareth: From the baptism in the Jordan to the Transfiguration will be released on May 15. It is already available for pre-order at major bookstores and through Amazon.ca.

Most Saskatonians identify with a religious or spiritual perspective. Our city’s faith communities could accelerate a movement toward a more sustainable future by making links between spiritual values and a just, healthy and sustainable city and world.

Public talk: Thursday, April 12, 7:30p.m. Guest speaker: Gary Gardner, Director of Research, Worldwatch Institute. Author of Inspiring Progress: Religions’ Contribution to Sustainable Development. Admission is free (donations accepted)

Workshop: Friday, April 13, 8:30a.m.-3:30p.m. $15 per person. Lunch provided. Childcare available. Pre-registration required

Everyone is welcome to attend, including all spiritually-minded people and members of faith communities and environmental groups. For further information: www.roadmap2020.ca/events/faith-sustainability.pdf.

We hear many stories in this age of instant communication and all-news media. There are the culturally dominant stories of consumerism, individualism, domination, economic growth and environmental destruction. There are the stories of the homeless, immigrants, refugees, Aboriginals, voices from the South and the voice of the planet. And as Christians we hear the Biblical stories and those of our faith traditions.

How are these stories interconnected? What do these stories have to say about justice in our world today? How could we respond to these sometimes conflicting stories? What alternatives are there and how can we contribute to creating them?

Come together with others for the whole event or for just one day, hearing and analyzing these stories, reflecting, praying, sharing our own stories, and imagining an alternative world with ideas and actions to take home with you.

This ecumenical event has been organized in cooperation with: Alberta Synod-Evangelical Lutheran Church in Canada (ELCIC); Canadian Catholic Organization for Development and Peace; Kairos-Edmonton; The Kings University College; Newman Theological College; St. Joseph's College, University of Alberta; and The United Church of Canada.

This ecumenical event will be held at Newman Theological College, Edmonton, May 3-5, 2007. Overnight accomodation & meals available. For brochure with agenda, registration form & more information contact 780-467-2833 or email: or see the conference website.]]> http://ecumenism.net/archive/blog/2007/04/social_justice_institute.htm http://ecumenism.net/archive/blog/2007/04/social_justice_institute.htm justiceconferencesevents Thu, 05 Apr 2007 22:54:14 -0600 All are invited to an ecumenical Friends of L'Arche Prayer Night, hosted by the L'Arche Saskatoon Project, on Tuesday, April 3 from 7:00-7:45 pm in the chapel at Queen's House (601 Taylor St. W). We will be participating in a liturgy of the washing of one another's feet. L'Arche Saskatoon Project is part of an international network of communities where people with and without intellectual disabilities share life together in the spirit of the Gospel and of the Beatitudes that Jesus preached. For more information, contact Wyndham Thiessen at 262-7243 or Robert and Margaret Sanche at 374-5501.

The coffeehouse is sponsored by Just Youth along with the Newman Centre, St. Thomas More College, and the University of Saskatchewan Discrimination and Harassment Prevention Services Office. Just Youth is a student-led Development and Peace group. It organizes education campaigns and activities on campus, and encourages students to become involved in local justice initiatives.

The cost to attend is $10 (fully waged) or $5 (students, seniors, low income). Bring your own lunch. Co-sponsors: Saskatoon Peace Coalition: United Nations Association of Canada – Saskatoon; St. Thomas More College Campus Ministry; Citizens Concerned About Free Trade. Call 306-653-5636. Download the poster. (PDF)

March 17, 2007 is a pan-Canadian day of action for peace on the fourth anniversary of the invasion of Iraq. Visit the Canadian Peace Alliance website for events across the country.

Dr. Caldicott has been the subject of three films, including the Oscar winner "If You Love This Planet". She is also the author of many books including "War In Heaven: The Militarization of Outer Space," "Nuclear Madness: What You Can Do" and "The New Nuclear Danger."

Come and hear about this controversial global issue from an internationally acclaimed physician, author and public speaker. Contact: Marion: 306-373-0309; Inter-Church Uranium Committee: www.icucec.org ; email .

Dr Caldicott will also be presenting a lecture entitled "Reason & Nuclear Power" on Tuesday, March 6th at 7:00 p.m. in the Education Auditorium at the University of Regina. For more information: phone 306-585-4117; or see www.uregina.ca/spr.

Co-sponsors include: Saskatchewan Eco Network; Social Policy Research Unit, University of Regina; Department of Religious Studies & Anthropology, University of Saskatchewan; Project Ploughshares; Coalition for a Clean Green Saskatchewan; Saskatoon Peace Coalition; Veterans Against Nuclear Arms; and the Inter-church Uranium Committee Educational Cooperative.

Conflict is not necessarily a bad thing. Yet in the churches there is a fear of conflict, and a tendency to go for peace at any price, sweeping conflict under the carpet until it cannot be contained. The 2007 Summer Ecumenical Institute aims to help church people build a vision of how conflict can become a force for good in our communities, and to equip participants with the basic skills they need to become active peace-builders in their own settings.

With God's help, conflict within the Body of Christ can be transformed into a source of life-giving energy. We will explore the biblical and theological foundations for conflict transformation, discuss current research, and provide an introduction to practical training in conflict transformation skills.

The Summer Ecumenical Institute (SEI) -- scheduled for June 26 to 29 in Saskatoon -- is sponsored by the Prairie Centre for Ecumenism.

For short biographies of the keynote speakers, see the complete Summer Ecumenical Institute webpage. For further information, contact the Prairie Centre for Ecumenism. Phone 306-653-1633 or email . A brochure and registration form is available.

Le blog peut être trouvé chez www.ecumenism.net/bernard/. Il sera également accessible par des avis d'email et par le syndication de RSS.

• 2 p.m. at Calvin Goforth Presbyterian Church, Sommerfeld & 3rd Street • 2 p.m. at Knox United Church, 838 Spadina Crescent East • 7 p.m. at Parkview Presbyterian Church, 821 Avenue E North • 2 p.m. at St. James Anglican Church, 607 Dufferin Avenue • 7:30 p.m. at St. Paul's United, Egbert & 104th Street • 2 p.m. at Wildwood Mennonite Church, 1502 Acadia Drive

Additional services will be held at Our Lady of Guadalupe Parish, Our Lady of Lourdes Parish, and St. Volodymr Parish. The service times are unknown, please contact these parishes for details.

The World Day of Prayer is a worldwide movement of Christian women of many traditions who come together to observe a common day of prayer each year, and who, in many countries, have a continuing relationship in prayer and service. Through the World Day of Prayer, women affirm that prayer and action are inseparable and that both have immeasurable influence in the world.

Further information about the World Day of Prayer can be found on the website of the Women's Inter-Church Council of Canada (WICC).

The blog can be found at www.ecumenism.net/bernard/. It will also be accessible by email notifications and by RSS feed.

Pochette documentaire sur la justice raciale 2007

De l'esclavage à la liberté : Vers la réconciliation est une pochette documentaire à l'intention des paroisses, communautés et groupes d'étude qui sera disponible dès février 2007. On y trouve des documents pour les célébrations et des réflexions bibliques, ainsi que de la documentation éducative sur la traite des esclaves et sur la pratique de l'esclavage au Canada, de même que des ressources pour les enfants et bien d'autres choses encore.

Le Réseau oecuménique canadien contre le racisme (ROCCR) fait partie du programme Éradication du racisme au sein des Églises canadiennes du Conseil canadien des Églises. Tous les membres du CCE y participent. Le réseau comprend également d'autres organismes oecuméniques tels que le Conseil oecuménique des chrétiennes du Canada, le Forum des Églises canadiennes pour les ministères mondiaux et KAIROS. Nous vous invitons à vous servir de Vers la réconciliation et à nous faire part de vos autres initiatives en faveur de la justice raciale. Le ROCCR se veut un point de liaison entre les Églises engagées dans ce domaine. Comme c'est en partageant et en appuyant mutuellement notre travail que nous obtiendrons les résultats souhaités, donnez-nous de vos nouvelles.

Racial Justice resource kit 2007

From Chains to Freedom: Journeying Towards Reconciliation, a packet of materials for parishes, congregations and study groups, will be available in February 2007. It will include worship materials, biblical reflection, educational materials on the slave trade, and the practice of slavery in Canada, children's resources and much more.

The Canadian Ecumenical Anti Racism Network (CEARN) is part of the Undoing Racism in Canadian Churches Program of the Canadian Council of Churches. All members of the CCC are involved; the network also includes other ecumenical bodies such as the Women's Inter Church Council of Canada, the Churches' Forum on Global Ministries, and KAIROS. We invite your use of Journeying towards Reconciliation, and we want to hear about other racial justice work you are doing. CEARN aims to be a connecting point between different churches involved in this work. The work is best shared and supported together, so please be in touch with us. www.ccc-cce.ca/english/justice/racism.htm or or Toll Free: 1-866-822-7645

The panel will present at 2:30 p.m. on Sunday, February 25, 2007 at St. Philip Neri Roman Catholic Parish, at the corner of Taylor Avenue and Munroe Street. This event is sponsored by St. Philip Neri Parish, St. Timothy Anglican Church, and Redeemer Lutheran Church.

Ecumenical Lenten Worship. The churches of the Nutana Park Ecumenical Committee are again hosting their annual Lenten worship series. The services are held Wednesday mornings at 7:30 a.m. at Calvin Goforth Presbyterian Church, 3rd Street at Sommerfeld. The services are planned and led by the various churches of the neighbourhood.

Reconsidering Jesus. This series of 5 talks will be held at Knox United Church, 838 Spadina Crescent East, Wednesdays at 7:30 p.m. The program seeks to further ongoing discussion throughout the church of the relevance and meaning of Jesus in his person and works. The talks will be led by various leaders in Saskatoon's faith community. For further details, call Knox Church at 306-244-0159.

Feb. 28 - "Tell me the stories of Jesus" (The quest for the "Real" Jesus)
Dr. Bill Richards, College of Emmanuel & St. Chad

Mar. 7 - "Jesus and the Church in the 21st century"
Very Rev. Terry Wiebe, Rector of St. John's Cathedral

Mar. 14 - "Atonement and issues of Restorative Justice"
Fr. Bill Bernard, St. Mary's RC Parish

Mar. 21 - "Jesus and Feminism"
Dr. Mary Ann Beavis, Professor, St. Thomas More College

Mar. 28 - "Jesus and Miracles"
Rev. Amanda Currie, St. Andrew's Presbyterian Church

Searching the Scriptures. This is a series of 5 talks held at St. Timothy's Anglican Church, 2101 Lansdowne Avenue, Wednesdays from 7:30 to 9:30 p.m. starting February 28. The free program will study the weekly lectionary readings with Dr. Mary Ann Beavis, a biblical scholar and professor of religious studies at St. Thomas More College. Dr. Beavis will introduce participants to historical as well as traditional Jewish and Christian methods of interpretation. To register, call 306-343-1332 or email .

The ecumenical community of Taizé was founded by Brother Roger in France in 1940. It is composed of a hundred or so brothers from more than 25 different countries. Since the late 1950s, thousands of young adults from all over the world have found their way to Taizé to take part in weekly meetings of prayer and reflection. In order to encourage them to find ways of being bearers of trust and reconciliation in today's world, the Taizé community began a "Pilgrimage of Trust across the Earth," with Taizé brothers making visits and leading gatherings, large and small, in Africa, North and South America, Asia, and in Europe.

Prayer at Taizé consists mostly of meditative song, short Bible reading and a time of silence. Short songs repeated again and again, express a basic reality of faith, quickly grasped by the mind. As the words are sung over many times, this reality gradually penetrates the whole being. Meditative singing thus becomes a way of listening to God. It allows everyone to take part in a time of prayer together and to remain together in attentive waiting on God.

For more information about Taizé: www.taize.fr. For more information and registration forms for the Edmonton weekend, phone 780-428-6323; or see www.edmonton.anglican.org/taize/taize-visit.htm. Cost $15. Meals are provided and billeting is available.

Dr. Vandervelde will be remembered fondly by all his students and colleagues. The WEA announced his death with these words: "We are grateful to have had his input and influence. We are comforted to know that he has gone on before us and now belongs to the "cloud of witnesses" cheering us on (Hebr.12,1 and Hieronymus)" A brief obituary and photos of George are available on the Institute for Christian Studies website.

Cette série suit d'un regard humoristique les efforts d'un jeune imam, fraîchement débarqué de la grande ville où il était avocat, pour mener un petit groupe de musulmans qui a réussi à convaincre un prêtre anglican de les laisser établir une mosquée dans la cave de l'église locale.

Bien que la série attire un grand nombre de téléspectateurs, certains observateurs ont critiqué le ton édulcoré de l'humour employé, mais Zarqa Nawaz affirme que la série n'a pas pour but d'être une satire politique.

"Je veux juste que les gens rient avec les musulmans comme ils rient avec n'importe quelles autres personnes et qu'ils le fassent de bon coeur," explique-t-elle. "Je pense que les gens se retrouveront dans les personnages et les répliques de notre série, quelle que soit leur communauté religieuse d'origine."

Par ailleurs, la série suscite des débats sur les blogs. Sur truthdig.com, un blogueur a écrit : "Il y a une génération, Archie Bunker avait aidé les gens à voir l'absurdité de la haine et des préjugés aveugles, à voir à quel point il est stupide de déblatérer sans savoir de quoi on parle et à comprendre à quel point cela peut être amusant. 'La petite mosquée dans la prairie' est tout aussi prometteuse."

Toutefois, sur le même site, un blogueur a écrit : "Cette série ne va pas changer les attitudes envers les musulmans - alors qu'il y a des bombardements chaque jour au Moyen-Orient et que des musulmans complotent la destruction de la civilisation occidentale."

Toronto (ENI) A new Canadian television series, "Little Mosque on the Prairie" has attracted worldwide media attention since its debut on 9 January. Coverage of the show has made the pages of newspapers such as The New York Times, the Jerusalem Post and the Saudi Arabian daily newspaper, Arab News, and further afield.

The series is a humorous look at the efforts of a young imam, fresh from a career as a big-city lawyer, to lead a small group of Muslims who have just persuaded the local Anglican priest to allow them to set up a mosque in the church basement.

Although the show is attracting large viewing audiences, some critics have criticised the soft tone of the humour, but Nawaz says the series is not intended to be political satire.

"I simply want people to laugh with Muslims like they would laugh with anyone else and feel comfortable doing so," she explains. "I think that people will identify with the characters and story lines represented in our series, regardless of what faith community they come from."

The show has also evoked debate on blogs. One blogger on truthdig.com wrote: "Archie Bunker, a generation ago, helped people see the absurdity of blind hate and prejudice, how stupid it is to mouth off without knowing what you're talking about and how really funny that can be. Little Mosque On The Prairie holds out the same promise."

But another blogger on the same site wrote: "This show is not going to change people's attitudes toward Muslims - not when there are bombings everyday in the Middle East and Muslims plotting the destruction of Western civilisation."

Bishop Ford was instrumental in starting a twice-yearly meeting of Anglican and Roman Catholic bishops in Saskatchewan, noted Archbishop Peers, who was a colleague of Bishop Ford in Saskatchewan, having served from 1977 to 1986 as bishop of Qu'Appelle, based in Regina. "We did joint statements around uranium mining, which was destined for weapons production – a very controversial issue. We were also against low-level cruise missile testing," Archbishop Peers noted. Bishop Ford was the first chair of the Saskatoon Council of Churches and strongly supported union with the United Church of Canada, a move that failed in 1975.

Bishop Ford retired from the episcopate in 1981. He returned to parish ministry in the Calgary suburb of Cochrane, retiring from that ministry in 1985. In retirement, he acted as priest-in-charge when parishes had vacancies and assisted the diocesan bishop in confirmations and other functions. He was awarded an honorary doctor of divinity degree by Emmanuel College, Saskatoon.

He is survived by Doris, his wife of 62 years; two sons and a daughter; seven grandchildren and six great-grandchildren. A memorial service was held Jan. 27 at the Cathedral Church of the Redeemer, Calgary.

Read the complete Anglican Journal obituary of Bishop Douglas Ford.

Dr. Reid will be giving three presentations:

• The Passion through the eyes of women
• Audacious obedience in biblical women
• Blood and water from the side of Jesus (John 19:34): A Christ who gives birth

Further details are TBA.

The Friends of Sophia is an interdenominational group of women based on the university campus which is dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience, and liturgical celebration.

This year's Week of Prayer for Christian Unity brings together two themes, two invitations extended to Christian churches and people: to pray and strive together for Christian unity, and to join together in responding to human suffering. These two responsibilities are deeply intertwined. Both relate to healing the body of Christ, hence the principal text chosen for this year's week of prayer is a story of healing.

Resources

   The WPCU page on ecumenism.net
   Biblical reflections and Prayers for the "eight days"
   2007 Worship Service: He even makes the deaf to hear and the mute to speak
   Songs for the week of prayer for Christian Unity 2007
   Resources for the Week of Prayer 2007
   The Ecumenical Situation in South Africa
   Additional Prayers for the Week of Prayer for Christian Unity 2007
   A brief history of the Week of Prayer for Christian Unity
   A Model for Visits to Neighbour Churches during the Week of Prayer for Christian Unity

Dr. Reid will be giving three presentations:

• Sunday January 28, 2-4 p.m. • The Passion through the eyes of women • St. Andrew's College Lounge

• Monday January 29, 11:30 a.m - 12:20 p.m. • Audacious obedience in biblical women • St. Thomas More College, room 344A

• Monday January 29, 7:30 p.m. • Blood and water from the side of Jesus (John 19:34): A Christ who gives birth • St. Thomas More College Auditorium, Reception to follow

Posters are available for download in the following formats: doc, wpd, and rtf.

The Friends of Sophia is an interdenominational group of women based on the University of Saskatchewan campus which is dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience, and liturgical celebration.

Jérusalem, le 16 janvier (ENI) - Des responsables d'Eglise de Jérusalem ont averti les factions palestiniennes en conflit qu'elles risquaient de déclencher une guerre civile et, proposant de jouer les médiateurs, ils les ont exhortés à mettre fin à la violence afin de pouvoir se concentrer sur la priorité absolue de leur peuple : l'indépendance.

"En tant que responsables des Eglises chrétiennes à Jérusalem préoccupés par la situation actuelle dans les territoires palestiniens, nous tenons à exprimer nos craintes pour nos populations, qu'elles soient chrétiennes ou musulmanes, en raison de la détérioration des relations entre les leaders du Fatah et du Hamas et entre leurs forces armées," ont-ils déclaré.

Ces derniers jours, des agences de presse ont fait état de combats d'une férocité sans précédent entre le Fatah et le Hamas, les deux principales factions palestiniennes, soulignant que plus de 30 Palestiniens avaient été tués dans la bande de Gaza depuis que Mahmoud Abbas, leader du Fatah et président de l'Autorité palestinienne, avait déclaré fin 2006 que de nouvelles élections devaient être organisées.

Les responsables d'Eglise ont déclaré : "Le langage menaçant de ces derniers jours employé par des représentants des deux mouvements et d'autres parties est sans précédent et très agressif. La guerre civile ne fait que se rapprocher d'heure en heure."

"Le temps est venu de faire tout notre possible pour unir notre peuple et oeuvrer à l'indépendance ensemble," afin d'offrir " à tous ceux qui vivent sur cette Terre Sainte - chrétiens, musulmans et juifs - la possibilité de connaître la sécurité et la paix".

:: Déclaration intégrale des responsables d'Eglise : www.oikoumene.org/index.php?id=2964 (en anglais)]]> http://ecumenism.net/archive/blog/2007/01/des_responsables_eglise_de_jerusalem_proposent_de_jouer_les_mediateurs_entre_le_fatah_et_le_hamas.htm http://ecumenism.net/archive/blog/2007/01/des_responsables_eglise_de_jerusalem_proposent_de_jouer_les_mediateurs_entre_le_fatah_et_le_hamas.htm 2007palestinejerusalemdéclarationspaixnouvelleseni Wed, 17 Jan 2007 15:53:47 -0600 Jerusalem church leaders offer to mediate in Fatah, Hamas conflict

Jerusalem (ENI). Church leaders in Jerusalem have warned warring Palestinian factions they could trigger civil war and, offering to play a mediating role, they are urging an end to violence in order for them to focus on the true priority of their people - independence.

"As leaders of the Christian churches in Jerusalem concerned at the present situation in the Palestinian Territories we feel we must voice our anxiety for all our people - Christian and Muslim alike - at the deteriorating relations between Fatah and Hamas leaders and the armed forces," they said.

They warned, "Fighting and kidnapping opponents will not bring down the Separation Wall or end the embargo on the Palestinian people."

News agencies have in recent days reported fighting of an unprecedented ferocity between Fatah and Hamas, the two major Palestinian factions, noting that more than 30 Palestinians have been killed in the Gaza Strip since Mahmoud Abbas, the leader of Fatah and president of the Palestinian Authority, said at the end of 2006 there should be fresh elections.

The church leaders noted: "The threatening language of the last few days by representatives of both movements and other related parties are both unprecedented and very aggressive. Such occurrences can only bring a civil war nearer by the hour. The outcome would be so drastic that it will obscure the real priorities of the whole Palestinian issue."

Among the signatories of the statement are, the most senior Roman Catholic leader in the Holy Land, Latin Patriarch Michel Sabbah; Greek Orthodox Patriarch Theophilos III; Patriarch Torkom II of the Armenian Apostolic Orthodox Church; Anba Abraham of the Coptic Orthodox Patriarchate; the leader of the Anglican community in the Holy Land, Bishop Riah Abu El-Assal; and Bishop Munib Younan of the Evangelical Lutheran Church in Jordan and the Holy Land.

They said, "The time has come for an all-out effort to unite our people and so concentrate on working for independence together," to offer " the opportunity for all people in this Holy Land - Christian, Muslim and Jew - to know security and peace".

Clement John, the international director of the Geneva-based World Council of Churches said on 15 September: "The churches are putting the best interests of the Palestinian people first at a critical time." He added: "Factional fighting is a failure of vision and responsibility for a people who will soon face their 40th year under foreign occupation. As the churches point out, the real priority is the same for everyone - Christians, Muslims and Jews."

The Jerusalem church heads called for a removal of arms from the street, a government of national unity and an Israeli-Palestinian return to the negotiating table, and they pledged to play their part in ending strife and made an offer of mediation. "Bloodshed and violence will not bring peace; it will only further destroy family life and further endanger the economy of our land," said the church leaders.

Full statement of church leaders: www.oikoumene.org/index.php?id=2964.

Conflict is not necessarily a bad thing. Yet in the churches there is a fear of conflict, and a tendency to go for peace at any price, sweeping conflict under the carpet until it cannot be contained. The 2007 Summer Ecumenical Institute aims to help church people build a vision of how conflict can become a force for good in our communities, and to equip participants with the basic skills they need to become active peace-builders in their own settings.

The theme is a timely one. Many Canadian churches are experiencing conflict, often more within than between denominations. Liberals and conservatives in many churches are in tension over issues such as human sexuality and the interpretation of scripture, and the 'heat' seems to be rising. The skills of courtesy, listening and dialogue, developed in the ecumenical movement, are today needed just as much within our churches as between them.

With God's help, conflict within the Body of Christ can be transformed into a source of life-giving energy. We will explore the biblical and theological foundations for conflict transformation, discuss current research, and provide an introduction to practical training in conflict transformation skills.

The Summer Ecumenical Institute (SEI) -- scheduled for June 26 to 29 in Saskatoon -- is sponsored by the Prairie Centre for Ecumenism.

David Brubaker is with the Center for Justice and Peacebuilding at Eastern Mennonite University in Virginia, the largest faith-based postgraduate programme in conflict resolution in the United States. He has 20 years of experience in mediation, consulting and training in North America, Africa, the Middle East, Asia and Europe. David holds an MA in Sociology and an MBA in Global Economic Development and will receive his PhD. on the subject of religious and organizational conflict from the University of Arizona in May. He is a member of the Mennonite Church (USA).

Dale Lang, founder of the innovative Solid Rock Youth and Family Foundation, is an Anglican priest. The murder of his son Jason in the 1999 Taber school shooting sent shockwaves throughout Canada. Dale and his wife Diane once more riveted the country just days later by forgiving the perpetrator. Dale has become a nationally renowned speaker, sharing his message of forgiveness across Canada.

Topics

    Biblical foundations for peace-building
    Change and conflict in congregations: Current research
    Conflict assessment: how to diagnose the conflicts in your situation
    Responding to conflict in congregations
    Advanced skills for intervening in high intensity conflicts
    Forgiveness and Peace-building

As always, the SEI will offer inspiring worship and the chance to network with others who are committed to inter-church co-operation. The timetable provides opportunity for church leaders and ecumenical officers to meet each other and discuss common concerns, and for those involved in shared ministries to meet together.

For further information, contact the Prairie Centre for Ecumenism. Phone 306-653-1633 or email . A brochure and registration form is now available.

This year's Week of Prayer for Christian Unity brings together two themes, two invitations extended to Christian churches and people: to pray and strive together for Christian unity, and to join together in responding to human suffering. These two responsibilities are deeply intertwined. Both relate to healing the body of Christ, hence the principal text chosen for this year's week of prayer is a story of healing.

Service schedules for Saskatoon, Winnipeg, Québec, and Alberta are now available. Additional services will be listed when they come to our attention. Please send this information to .

The following resources for the 2007 Week of Prayer are now available:

   The WPCU page on ecumenism.net
   Biblical reflections and Prayers for the "eight days"
   2007 Worship Service: He even makes the deaf to hear and the mute to speak
   Sheet music for the week of prayer for Christian Unity 2007
   Resources for the Week of Prayer 2007
   The Ecumenical Situation in South Africa
   Additional Prayers for the Week of Prayer for Christian Unity 2007
   A brief history of the Week of Prayer for Christian Unity
   A Model for Visits to Neighbour Churches during the Week of Prayer for Christian Unity

This material is offered with the understanding that, whenever possible, it will be adapted for use at the local level. In doing this, account must be taken of local liturgical and devotional practice, and of the whole social and cultural context. Such adaptation should normally take place ecumenically. In some places ecumenical structures are already set up for adapting the material. In other places, we hope that the need to adapt it will be a stimulus to creating such structures.

Among the issues that ROCOR defended in its separation from the Moscow Patriarchate, the most significant continuing concern is the involvement of the Russian Church in the ecumenical movement. ROCOR has consistently rejected ecumenism as a form of syncretism. The reconciliation of the two Russian hierarchies has only been possible based on a statement of principles issued by the Moscow Synod in 2000 which carefully limited the areas of ecumenical work that the Russian Church would be involved in. The Russian Church continues to be a member of the World Council of Churches, however it has indicated that it does not consider the WCC to have any ecclesiological significance. In a joint statement, the two Russian church bodies declare:

"Orthodox Christians insist on their right to freely confess their faith in the Orthodox Church as the One Holy Universal and Apostolic Church without conceding the so-called 'branch theory' and definitively reject any attempts to dilute Orthodox ecclesiology."

At the same time, the joint statement allows for the possibility of cooperation with non-Orthodox:

"in helping the unfortunate and by defending the innocent, in joint resistance to immorality, and in participating in charitable and educational projects. It may be appropriate to participate in socially meaningful ceremonies in which other confessions are represented. In addition, dialog with the non-Orthodox remains necessary to witness Orthodoxy to them, to overcome prejudices and to disprove false opinions. Yet it is not proper to smooth over or obscure the actual differences between Orthodoxy and other confessions."

Another major issue that ROCOR has championed is the independence of the church from the state. ROCOR during a period in which the Soviet authorities dominated the Moscow Patriarchate and its Synod. The diaspora experience, particularly in North America, encouraged a more critical stance of the church towards the state. The two church bodies issued a joint statement in 2004 entitled "On the Relationship Between the Church and State", indicating that:

"The Church is called upon to exert spiritual influence on the state and its citizens, to confess Christ, to defend the moral foundations of society. By interacting with the state for the good of the people, the Church, however, cannot assume civil functions for itself. The state must not interfere in the inner structure, administration or life of the Church. The Church must support all good initiatives of the state, but must resist evil, immorality and harmful social phenomena and always firmly confess the Truth, and when persecutions commence, to continue to openly witness the faith and be prepared to follow the path of confessors and martyrs for Christ."

A summary of the work of the joint commissions between the Moscow Patriarchate and ROCOR can be found on the website of the Moscow Patriarchate. The English text of the "Act of Canonical Communion" and an addendum can also be found on the same website. All of these materials, as well as the joint documents of the commissions between ROCOR and the Moscow Patriarchate can be found on the ROCOR website.

In a communiqué from the 2–9 November meeting of the Joint Commission in Bratislava, Slovak Republic, members of the international dialogue group stated that the "Orthodox and Lutherans both confess that Christ's body and blood are united with bread and wine, to be consumed by communicants, uniting them with Christ and with each other."

The Joint Commission reiterated its strong affirmation of the continuation of the international dialogue between the Orthodox and Lutherans, pointing out that there was a genuine growth in mutual ecumenical understanding and appreciation. Official conversations between Lutherans and Orthodox at international level began in 1981 in Espoo, Finland, after three years of preparatory meetings.

On 4 November, the participants in the recent plenary session commemorated the 25th anniversary of the Joint Commission with a celebration at the Theological Faculty of the Comenius University in Bratislava, in the presence of local church leaders and ecumenical guests.

In his greeting to the commission members, LWF General Secretary, Rev. Dr Ishmael Noko said the sequence of the Common Statements from the dialogue were an indication that the official Orthodox and Lutheran representatives at the world level "have been able to travel together a journey of theological investigation considering the broad, fundamental subjects pertaining to the understanding of salvation and the church."

He noted that "the road is open for further, and even more specific discussions" in order for the two Christian traditions to move more concretely toward the commonly-desired real and visible forms of ecclesial communion. His All Holiness, the Ecumenical Patriarch Bartholomew I noted in his official greeting that the Joint Commission had already completed 25 years of fruitful and constructive cooperation. "We give thanks to God for this, and we pray that you may continue progressing, overcoming the known difficulties, and reach decisions which advance the theological discussions and lead us closer to each other as it is the expressed will of the Lord and Savior of all," he said.

The Evangelical Church of the Augsburg Confession in the Slovak Republic hosted the Joint Commission's meeting on behalf of the LWF. The international dialogue group is co-chaired by co-presidents, Metropolitan Prof. Dr Gennadios of Sassima (The Ecumenical Patriarchate) and Bishop Donald J. McCoid (LWF) from the Southwestern Pennsylvania Synod of the Evangelical Lutheran Church in America.

The Commission agreed to extend its reflection on "The Holy Eucharist in the Life of the Church" with a focus on the topics, "Preparation and Celebration of the Eucharist" and "Eucharist and Ecology" (including Human Society). The next meeting of the Lutheran-Orthodox Joint Commission is scheduled for early June 2008.

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The documents listed below can be downloaded from the LWF Web site in PDF version:

• Communiqué of the 13th Plenary of the Lutheran-Orthodox Joint Commission
• Common Statement on "The Mystery of the Church: D. The Holy Eucharist in the Life of the Church,"
• Greeting from LWF General Secretary Rev. Dr Ishmael Noko
• Patriarchal Greetings from His All Holiness, the Ecumenical Patriarch Bartholomew I.

The 2007 GT series is:

1. Hear the Word of the Lord - Prophetic Voices for God
2. The Power of Words
3. When We Disagree: Living with Difference in our Congregations
4. A Muslim Friend I Would Like To Have Known
5. The Spirituality of Travel

GT is distributed as a camera-ready original print for $20 for the series of 5 issues. Purchase of an original print permits you to make unlimited copies for your own use.

Subscribers are encouraged to use the inserts in their church bulletins, although they may choose to use them for study groups or in other ways. Some topics lend themselves to study sessions, and may have discussion questions included. The inserts are numbered, but do not have dates, allowing the subscriber to distribute the material at other times.

Further information is available on the Growing Together page, or from the PCE at 306-653-1633; email .

Registration is $15 before November 8, or $17 thereafter; $7 for unwaged persons; students – no charge. To register for the conference, cheques should be made payable and sent to: Prairie Centre for Ecumenism, 600–45th Street West, Saskatoon, SK S7L 5W9, email: , phone: 306-653-1633.

« Le principal objectif de la justice réparatrice est de bâtir une société plus sécuritaire et saine en favorisant le rétablissement des collectivités. La justice réparatrice répond aux besoins véritables des personnes qui sont touchées par un comportement préjudiciable et permet aux groupes communautaires de jouer un rôle actif. Ultimement, elle favorise l'humanisation du système de justice qui permet aux victimes de continuer leur processus de guérison et les délinquants à assumer les conséquences de leurs actes. Finalement, la justice réparatrice permet de s'attaquer aux causes profondes du comportement préjudiciable, notamment au racisme, à la pauvreté, aux mauvais traitements subis pendant l'enfance et à des conditions de vie difficiles.

« La justice réparatrice se veut une approche non conflictuelle et non rétributive qui s'intéresse tout particulièrement au rétablissement des victimes, à la responsabilisation des délinquants ainsi qu'à la collaboration des citoyens, de manière à créer des collectivités plus saines et plus sûres. Le crime est une atteinte aux gens et aux relations. La justice réparatrice tente de réparer les méfaits et de promouvoir la guérison et la croissance. Elle mène dans une large mesure au règlement pacifique des conflits au sein de notre société. La démarche vise à assurer un soutien et à créer des occasions de participation volontaire et de communication entre les personnes touchées (victimes, délinquants, collectivités) en vue d'encourager la responsabilisation, la réparation et un mouvement vers la compréhension, des sentiments de satisfaction, de guérison et de conclusion. »

Pour plus d'information de la Semaine de la justice réparatrice et des événements dans votre regione, voir le siteweb de la Semaine par le Service correctionel Canada.

"Restorative justice endeavours to build a healthier and safer society through the restoration of communities. It addresses the real needs of those impacted by harmful behaviour and empowers community groups. Ultimately, it encourages a commitment to the humanization of justice that allows victims to continue the healing process and offenders to take ownership for the consequences of their actions. Finally, restorative justice demands that the root causes of harmful behaviour be addressed, including the inequities grounded in racism, poverty, child abuse, and substandard living environments.

"Restorative justice is a non-adversarial, non-retributive approach to justice that emphasizes healing in victims, meaningful accountability of offenders, and the involvement of citizens in creating healthier, safer communities. Crime is a violation of people and relationships. Restorative justice works to repair the damage and promote healing and growth - important tools in finding more peaceful and collaborative ways of resolving conflicts in our society. It strives to provide support and opportunities for voluntary participation and communication between those affected - victims, offenders, and community - to encourage accountability, reparation, and movement towards understanding, feelings of satisfaction, healing and closure."

For further information about Restorative Justice Week and events in your area, see the RJW website provided by the Correctional Service of Canada.

Angie Tysseland is the director of The Refinery Arts & Spirit Centre and the Refiner's Choir of St. James Anglican Church, Saskatoon. As a composer of musical theatre, she has written music for "New York is Big but this is Biggar" with Tom Bentley, "The Girl Who was Saved by Jazz" and "Tune Town" with Don Kerr, "The Dreamriders" with Margaret Epp, as well as her own "The Rev" and "The Colour Sessions." Sacred music credits include "The Refiner's Fire," "The Downtown Mass" and "Walking to the Light." A multi-talented woman, Angie also sings, plays in jazz groups, and music-directs for theatre.

This musical is part of the 2006-2007 program for the Friends of Sophia, an interdenominational group of women based on the university campus which is dedicated to nurturing Christian feminist spirituality through educational opportunities, shared experience, and liturgical celebration. Watch for the January event featuring Dr. Barbara E. Reid, O.P. on January 28 & 29, 2007.

In an unprecedented move, an open letter signed by 38 leading Muslim religious scholars and leaders around the world was sent to Pope Benedict XVI on Oct. 12, 2006. The letter, which is the outcome of a joint effort, was signed by top religious authorities. All the eight schools of thought and jurisprudence in Islam are represented by the signatories, including a woman scholar. In this respect the letter is unique in the history of interfaith relations.

The letter was sent, in a spirit of goodwill, to respond to some of the remarks made by the Pope during his lecture at the University of Regensburg on Sept. 12, 2006. The letter tackles the main substantive issues raised in his treatment of a debate between the medieval Emperor Manuel II Paleologus and an "educated Persian", including reason and faith; forced conversion; "jihad" vs. "holy war"; and the relationship between Christianity and Islam. They engage the Pope on an intellectual level concerning these crucial topics--which go well beyond the controversial quotation of the emperor--pointing out what they see as mistakes and oversimplifications in the Pope's own remarks about Islamic belief and practice.

The complete press release, and the official and full English version of the open letter along with the full list of signatories is available now on the Islamica Magazine website.

Lots of people can generate some enthusiasm for 'surface' ecumenism (occasional potlucks, an annual joint service, etc.), but how do you move yourself and your church from polite greetings to meaningful, lasting engagement? This can be particularly challenging for lay people who operate at varying distances from the centres of power in their churches. Sharing enthusiasm and tested ideas with us will be the Rev. Dr. Jim Halmarson, a pastor of the Evangelical Lutheran Church in Canada, who is serving with the Anglican parish of Christ Church, Saskatoon, and who also teaches at the Lutheran Theological Seminary.

The workshop forms part of the ongoing training and development of Ecumenical Contacts – people in parishes and congregations who accept the call to work for Christian unity and reconciliation – but it is open to anyone who is interested in the subject. Registration is from 8:30 a.m. There is no charge for the workshop (donations welcome). For further information call the PCE at 306-653-1633 or email

La Loi sur la qualité de l'air qu'annonçait le gouvernement canadien le 19 octobre, en faisant la pièce maîtresse de son soi-disant Plan vert « fait au Canada », manque de vision et de courage. Elle ne peut pas s'attaquer avec force au problème des changements climatiques.

Nous accueillons positivement la réduction des polluants dommageables pour la qualité de l'air, mais elle détourne l'attention de la menace beaucoup plus grave à la santé à long terme des Canadiennes et des Canadiens que représentent les changements climatiques dramatiques causés par le niveau dangereusement élevé des gaz à effet de serre dans l'atmosphère. Le gouvernement ne fait même pas mention du Protocole de Kyoto dans la Loi canadienne sur la qualité de l'air. C'est une preuve de plus que le gouvernement a l'intention d'abandonner les cibles que cet accord international d'une importance critique fixe au Canada.

Le gouvernement canadien s'engage dans son annonce à réduire ses émissions de gaz à effet de serre de 40 à 65 % pour 2050. Voulant passer pour au moins une demi-mesure en vue d'atteindre le but global général, cette promesse manque de substance dans ses détails.

Voir le Déclaration de KAIROS.
Plus d'information à propos de la Programme de justice écologique de KAIROS.

The Canadian government's Clean Air Act announced on October 19 as the centerpiece of its so-called "Made in Canada" Green Plan for Canada lacks the vision and courage to seriously tackle climate change.

Reduction in harmful air pollutants is welcome, but diverts attention from the far greater threat to Canadians' long-term health posed by the dramatic climate changes resulting from dangerous levels of greenhouse gases in the atmosphere. The fact that the Kyoto Accord is not even mentioned in the government's Clean Air Act is further evidence of our government's intention to abandon Canada's targets in this critical international agreement.

The Canadian government announcement commits to reducing greenhouse gases by 45 – 65% by 2050. Meant to appear as at least a half measure towards the overall global goal, the promise fails to be substantiated at the level of the details.

Read the complete KAIROS statement issued today.
Further information about KAIROS' Climate Change program is also available.

Lots of people can generate some enthusiasm for 'surface' ecumenism (occasional potlucks, an annual joint service, etc.), but how do you move yourself and your church from polite greetings to meaningful, lasting engagement? This can be particularly challenging for lay people who operate at varying distances from the centres of power in their churches. Sharing enthusiasm and tested ideas with us will be the Rev. Dr. Jim Halmarson, a pastor of the Evangelical Lutheran Church in Canada, who is serving with the Anglican parish of Christ Church, Saskatoon, and who also teaches at the Lutheran Theological Seminary.

The workshop forms part of the ongoing training and development of Ecumenical Contacts – people in parishes and congregations who accept the call to work for Christian unity and reconciliation – but it is open to anyone who is interested in the subject. Registration is from 8:30 a.m. There is no charge for the workshop (donations welcome). For further information call the PCE at 306-653-1633 or email

The criticisms of their first statement do not seem to have deterred the ECT group from further dialogue. They have since produced a 1997 statement on justification by faith entitled "The Gift of Salvation;" a 2002 statement on scriptural authority entitled "Your Word is Truth;" a 2003 statement entitled "The Communion of Saints;" a 2005 statement on Christian life entitled "The Call to Holiness;" and this most recent offering entitled "That They May Have Life."

This sixth ECT statement seems to jump back to the co-belligerence encouraged by the first ECT statement. Unlike the intervening statements, this recent text appears to be addressed to US society rather than to the churches. The primary focus of the text is on what is sometimes called a "culture of life." Pope John Paul II coined the phrase "culture of death" to describe his perception of western society overcome by materialism, militarism, devaluation of human life and dignity, and a "contraceptive mentality." In contrast, a "culture of life" expresses concern for those who are poor, marginalized, weak, or ill. It expresses special concern for children, disabled, and elderly who are unable to speak for themselves. The participants affirm:

We are morally responsible, however, for the protection and care of life created in the image and likeness of God. The commandment "You shall not kill" is the negatively stated minimum of what we owe to our fellow human beings.

A larger portion of the new ECT text is devoted to the American debate over abortion, however the document also addresses capital punishment and other concerns. Unfortunately, the ECT participants are unable to make a breakthorugh or show any leadership towards resolving the differing views of Christians on capital punishment. The participants appear satisfied with the observation that there is a "widespread perception that capital punishment is in tension, if not conflict, with a consistent ethic of life."

Aside from passing references to concerns about poverty, the document offers no reflections on the issue. It also fails to address the militarism of American society that has rejected dialogue and development as a means of reducing the causes of terrorism. Although addressed to American society, there is no reflection about the place of the US in the world, or how Christian responsibility for others might lead to an American foreign policy that supports development in the global South. Most strikingly, despite the document's clear dependence on John Paul II's concern about a "culture of death," the participants make no comment on the materialism of western society.

While this latest document is to be welcomed for its clear articulation of certain aspects of the "culture of life," and for the continuing efforts of Evangelicals and Roman Catholics to speak together on issues of shared concern, it is disappointing for many of the same reasons that the first ECT statement was criticized. There is very little contribution made here to the ecumenical rapprochement between Evangelicals and Roman Catholics. Many of the issues that the participants agreed upon in this statement will divide them from others within their own churches. This statement will likely be received as just another contribution to the abortion debate by the Religious Right. To me, it seems like like they weren't reaching high enough.

The ECT document can be found online at First Things or in print at First Things 166 (October 2006): 18-27.

Les textes anglais et français du rapport d'ARCIC sont disponibles sur ce siteweb.

Additional resources:
• The English and French texts of the ARCIC statement are available on this website;
• An Introduction to Mary: Grace and Hope in Christ, by Rev. Don Bolen, co-secretary of ARCIC II, and staff-person at the Vatican's Pontifical Council for Promoting Christian Unity;
• A Commentary on "Mary: Grace and Hope in Christ" by Jared Wicks, s.j. available on the Vatican website, and;
• A commentary and study guide by Timothy Bradshaw on the Anglican Commmunion website.

Dialogue between the Anglican Communion and the Muslim community occurs in a variety of places, much of it at the local level. At an international level, dialogue between the two communities is more difficult because there is no Muslim leader or authority that can speak on behalf of all Muslims. In the hope of building a basis for future dialogue, in 2002 the Archbishop of Canterbury and the Grand Imam of Al-Azhar agreed to establish a dialogue. Al-Azhar is the premier Egyptian university and centre of Islamic scholarship. It is attached to the Al-Azhar mosque in Cairo. The mosque and the university were established in the 10th century CE. Al-Azhar is recognized in the Sunni Muslim community as an authority in Islamic jurisprudence. Al-Azhar has also formed a joint committee for dialogue with the Vatican.

The dialogue also noted that the European Convention on Human Rights recognizes limitations on the freedom of expression for the good of the wider community. They called upon the United Nations to draw up a convention, modelled upon the European Convention, that would set out conditions under which Article 19 of the Universal Declaration on Human Rights might be limited in respect for religious sensitivities.

The communiqué from the dialogue has been published by the Anglican Communion News Service. The dialogue committee plans to meet again in London in autumn 2007.

The agreement adds to the growing network of bilateral and multilateral dialogues between religious leaders in the Middle East and in the wider world. This network of dialogue is a major contribution to a world in which religious faith is an increasingly important dimension of people's lives and of national policies.

Dr Williams said that the agreement would help to advance inter faith relations: "This is a potentially fruitful development for relations between Christians and Jews in general and for the peoples of the Holy Land in particular. What we've agreed today will provide a framework within which both practical and sometimes challenging issues can be discussed on the basis of mutual trust and respect." The Chief Rabbis emphasised the responsibility of religious leaders to do their utmost to ensure that religion is not abused for violent ends.

Excerpted from ACNS 4184, September 5, 2006. The complete ACNS article and photos are available online.

Les objectifs de ce dialogue étaient : d'arriver à une compréhension plus claire despositions théologiques de chacun de ces groupes ; de clarifier des malentendus ; de discuter avec franchise et sur une base biblique les points d'accord et de désaccord ; et d'explorer des domaines possibles de collaboration.

Ce dialogue se tint sous forme de plusieurs exposés et présentations décrivant les profils respectifs des adventistes et de l'Alliance. Des représentants discutèrent la base des croyances professées en commun par les Evangéliques : l'Ecriture sainte, la Trinité, le Seigneur Jésus-Christ, la justification par la foi, la nouvelle naissance, l'unité de l'Esprit, et la résurrection. Ils écoutèrent aussi les présentations des adventistes sur l'interprétation de l'Ecriture ; l'Evangile, la Loi et le sabbat ; et les relations avec les autres Eglises.

Les représentants participèrent en commun au culte quotidien et à la communion fraternelle. Ce dialogue révéla qu'il existait une base commune importante lorsqu'on trouva un accord entre les croyances de la Déclaration de foide l'Alliance évangélique et la Déclaration adventiste des croyances fondamentales ; de plus, les deux groupes manifestèrent un esprit de dévotion et de piété, une forte croyance dans l'inspiration et dans l'autorité de l'Ecriture, et une préoccupation commune pour un témoignage chrétien uni à une époque de sécularisation croissante et de pluralisme religieux.

Cette rencontre se conclut par la planification d'une seconde série de discussions, qui se tiendront du 6 au 10 août 2007 sur le campus de l'Université Andrews, Berrien Springs, Michigan, USA. Les sujets à couvrir incluent : le rôle et l'autorité d'Ellen White comme co-fondatrice et conseillère de l'Eglise ; l'approche adventiste de l'apocalyptique biblique, y compris l'enseignement sur le jugement précédant le second avènement de Jésus et sur le peuple du reste ; et les tendances parmi les Evangéliques sur le plan mondial.

L'Alliance évangélique mondiale représente environ 420 millions de chrétiens évangéliques habitant 127 pays et appartenant à de nombreuses dénominations. L'Eglise adventiste du septième jour, une confession chrétienne mondiale, a plus de 15 millions de membres et 20 millions d'adeptes dans 204 pays.

The dialogue proceeded via several papers and presentations that described the respective profiles of Adventists and the Alliance. Representatives discussed the platform of beliefs held in common by Evangelicals: the Holy Scriptures, the Trinity, the Lord Jesus Christ, justification by faith, the new birth, the unity of the Spirit, and the Resurrection. They also considered Adventist presentations on the interpretation of Scripture; Gospel, Law, and the Sabbath; and relations with other churches.

The dialogue revealed a large measure of common ground as agreement was found between the beliefs of the Alliance Statement of Faith and the Adventist Statement of Fundamental Beliefs; further, the two groups shared a spirit of devotion and piety, a strong belief in the inspiration and authority of Scripture, and a common concern for united Christian witness in an age of increasing secularism and religious pluralism.

The meeting concluded by planning for a second round of discussions to be held August 6-10, 2007, on the campus of Andrews University, Berrien Springs, Michigan, USA.

From the electronic edition of WEA Theological News (ISSN 0260-3705) published by the World Evangelical Alliance Theological Commission; Chair: Dr Rolf Hille. www.worldevangelicalalliance.com/commissions/theological.htm

En annonçant la nomination, Jean-Louis D'Aragon, s.j., président du conseil d'administration a énoncé : « Anthony Mansour apporte au Centre de solides dons d'organisateur et de communicateur en plus de nombreuses années de service à la communauté. » Pendant dix ans avec General Electric, Mansour a servi dans Riyadh, Arabie Saoudite, en tant qu'administrateur principal pour le Moyen-Orient et l'Afrique du nord.

Le conseil d'administration du Centre canadien d'oecuménisme a publié un communiqué de presse pour annoncer la nomination.

Le Conseil d'administration du Centre canadien d'oecuménisme est heureux d'annoncer la nomination de Karl Anthony Mansour au poste de directeur exécutif du Centre.

« Anthony Mansour apporte au Centre de solides dons d'organisateur et de communicateur en plus de nombreuses années de service à la communauté », a dit le père Jean-Louis D'Aragon, s.j., président du conseil d'administration.

Anthony Mansour a occupé des fonctions de direction dans des organisations commerciales ainsi que de service communautaire. Toujours impliqué dans la communauté locale, il a participé à des campagnes de collecte d'aliments pour les banques alimentaires locales, de souscription pour la recherche sur la paralysie cérébrale et de motivation pour inciter des bénévoles à contribuer de leur temps et de leur énergie pour aider les autres. Il a souvent accepté d'adresser la parole à divers groupes religieux.

M. Mansour possède une vaste expérience d'homme d'affaires, comprenant dix années auprès de la compagnie General Electric, d'abord à Montréal, puis au service d'information du siège social à Rockville, Maryland, où on lui a confié de plus grandes responsabilités de gestion. Il a dirigé des équipes qui ont su accroître la qualité et la satisfaction de la clientèle pour des clients globaux tels Rubbermaid, Kodak et American Express. Après l'obtention de sa maîtrise en administration des affaires, GE l'a muté à Riyad, Arabie Saoudite, en tant qu'administrateur principal pour le Moyen-Orient et l'Afrique du nord. En plus de diriger les initiatives de qualité Six Sigma de GE, il a fondé et dirigé un groupe de consultation en commerce électronique. Il est récipiendaire de six prix de gestion de GE, dont un pour service remarquable à la communauté. Avant de venir au Centre canadien d'oecuménisme, M. Mansour a occupé d'autres fonctions de gestion auprès d'entreprises technologiques.

Anthony Mansour a aussi servi pendant onze ans dans l'Armée de l'air canadienne en tant que capitaine de réserve et détient des brevets de pilote du Canada et des États-Unis. Il est âgé de 45 ans et a deux enfants, Brent, 12 ans, et Elizabeth, 10 ans. Il exerce aussi la fonction de sous-diacre à l'église orthodoxe du Signe de la Théotokos qui fait partie de l'Église orthodoxe en Amérique. Il parle couramment l'anglais et le français.

M. Mansour détient un baccalauréat en physique de l'Université Bishop, à Lennoxville, QC, une maîtrise en administration des affaires en gestion internationale de la Southeastern University de Washington et un certificat en théologie orthodoxe de l'université de Sherbrooke à Longueuil, QC.

Le Centre canadien d'oecuménisme

Fondé en 1963, le Centre canadien d'oecuménisme a pour objectif de faciliter la compréhension et la collaboration entre croyants de diverses traditions chrétiennes et religions mondiales par l'éducation, le dialogue et des initiatives spirituelles comme la Semaine de prière pour l'unité chrétienne. Il publie une revue trimestrielle, Oecuménisme, qui est distribuée dans 40 pays et met à la disposition du public une bibliothèque spécialisée de 9 000 volumes.

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Pour autres informations :

Centre canadien d'oecuménisme
2065, rue Sherbrooke Ouest
Montréal, QC
CANADA H3H 1G6
Tél, : 514-937-9176 ; Fax : 514-937-4986 ; courriel :

In announcing the appointment, Jean-Louis D'Aragon, s.j., chairperson of the board stated: "Anthony Mansour brings strong organizational and communication skills, coupled with his many years of community service." During ten years with General Electric, Mansour served in Riyadh, Saudi Arabia, as Senior Manager with responsibility for the Middle East and North Africa.

The Board of the Canadian Centre for Ecumenism has issued the following press release to announce the appointment.

The Board of Directors of the Canadian Centre for Ecumenism is pleased to announce the appointment of Karl Anthony Mansour (age 45) as its new Executive Director.

"Anthony Mansour brings strong organizational and communication skills, coupled with his many years of community service," says Jean-Louis D'Aragon, s.j., Chairperson of the Board.

Mansour has held leadership roles in both business and community service organizations. Always oriented to local community involvement, Mansour has participated in causes such as organizing food-drives for local food banks, fund-raising for cerebral palsy and motivating volunteers to contribute their time and energy in helping others. He has frequently accepted public speaking engagements from diverse religious groups.

Mansour is equipped with a strong business background including ten years with the General Electric Company. Starting with GE in Montreal, he was transferred to the division's GE Information Services head office in Rockville, MD, and was quickly given greater management responsibilities. He led teams that increased quality and customer satisfaction for global clients such as Rubbermaid, Kodak and American Express. After completing his MBA, GE promoted him to Riyadh, Saudi Arabia, as Senior Manager with responsibility for the Middle East and North Africa. In addition to leading GE's Six Sigma Quality initiatives he started and led an e-commerce consulting group. He received six GE Management Awards, including one for his outstanding service to the community. Before coming to the Canadian Centre for Ecumenism, Mansour held other management positions with technology companies.

Anthony Mansour also served for 11 years as a reserve officer, Captain, with the Canadian Air Force and holds both Canadian and US pilot licenses. He has two children, Brent (12) and Elizabeth (10). An Orthodox Christian, he serves as sub-deacon at The Sign of the Theotokos, a parish of the Orthodox Church in America. He is fluent in English and French.

Mansour received his Bachelor of Science in Physics from Bishop's University (Lennoxville, QC), a Master of Business Administration in International Management from Southeastern University (Washington, DC), and a Certificate in Orthodox Theology from Université de Sherbrooke (Longueuil, QC).

About the Canadian Centre for Ecumenism

Founded in 1963, the Canadian Centre for Ecumenism facilitates understanding and collaboration among believers of various Christian traditions and world religions: through education, dialogue, and spiritual initiatives such as the Week of Prayer for Christian Unity. Its quarterly periodical Ecumenism is received in 40 countries and the Centre maintains a specialized 9,000-volume library accessible to the public.

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For further information:

The Canadian Centre for Ecumenism
2065 Sherbrooke West
Montreal, QC
CANADA H3H 1G6
Tel: 514-937-9176, Fax: 514-937-4986, Email:

The General Council is held every three years as the highest decision making body in the United Church of Canada (UCC). The meeting August 13 to 19 was in Thunder Bay, Ontario. Approximately 400 commissioners from across Canada participated in the General Council meeting.

Divestment strategies are somewhat more sophisticated than simple boycotts. The strategy was used by churches and governments to combat apartheid in South Africa in the 1980s and early 90s. Other divestment plans have also shown some success. The Interfaith Center for Corporate Responsibility has successfully engaged in dialogue with corporations through the use of shareholder resolutions and divestment. The recent divestment strategies targeting Israel have called for selective divestment, meaning that the church would only dispose of investments in corporations that were promoting or supporting the Palestinian occupation. Moreover, divestment would occur in stages following a dialogue with the corporation, and only when the corporation refused to reform their corporate behaviour. Divestment has been encouraged by the Sabeel Ecumenical Liberation Theology Centre in Palestine. A conference on divestment was held in Toronto in October of 2005. A report on the conference by Dr. Stuart Brown, former director of the Canadian Centre for Ecumenism, is found elsewhere on this website. "A Call for Morally Responsible Investment" was issued by the Sabeel Centre in preparation for the 2005 conference.

The United Church proposal for divestment was modified significantly during the General Council meeting. The final proposal approved Thursday drops the call for divestment, in favour of investment in corporations that are engaged only in peaceful pursuits in the disputed region. The resolution invites the members, congregations, and other church bodies to:

• continue to work with the Jewish and Arab communities to promote peace and understanding and the end of hostilities in the Middle East
• continue to denounce acts of violence perpetrated against persons on all sides of the conflict
• adopt a pro-investment strategy with companies that engage in ethically responsible business, and that contribute to peace and a secure and economically viable Palestinian state alongside a secure and economically viable State of Israel
• make financial investments, as they pertain to Israel, Gaza, East Jerusalem, and the West Bank, with Canadian and international corporations and companies that are engaged only in peaceful pursuits in the region

Non-peaceful pursuits would include:

• providing products, services, or financial support to groups that engage in violence against Palestinian or Israeli persons
• providing products, services, or technology to any government or organization that refuses to recognize the legitimate rights of the State of Israel, including its right to exist as a Jewish state
• providing products, services, or technology that sustain, support, or maintain the occupation
• having established facilities or operations on occupied land
• providing products, services, or financial support for the establishment, expansion, and/or maintenance of settlements on occupied land or settlement-related infrastructure
• providing finances or assisting in the construction and/or maintenance of the separation barrier within occupied territories

Chargée par le Conseil oecuménique des Eglises (COE), la Conférence des Eglises européennes (KEK), la Fédération luthérienne mondiale (FLM) et l'Alliance réformée mondiale (ARM) d'exprimer la solidarité du monde oecuménique envers les Eglises et les populations touchées par le conflit au Moyen Orient, la délégation est rentrée avec pour mandat de transmettre à la famille oecuménique internationale les espoirs et les attentes des Eglises du Liban, de Palestine et d'Israël.

Pour appuyer cette analyse, les responsables des communautés ont mentionné leur inquiétude devant l'influence croissante qu'exercent les forces néo-conservatrices des Etats-Unis sur les dirigeants de la politique israélienne. Ils mettent particulièrement en question la remarque de Mme Condoleeza Rice, Secrétaire d'Etat américaine, selon laquelle "Les souffrances du Liban sont les douleurs de l'enfantement du nouveau Moyen Orient".

La délégation a aussi souhaité faire part de tout ce que les représentants des diverses communautés du Liban leur avaient dit au sujet de la valeur primordiale inhérente à leur société, sa nature multiculturelle et multiconfessionnelle. Pour ces dirigeants, cela représente une garantie de paix. Ils ont fait observer que les Libanais de toutes les religions - chrétiens et musulmans sunnites et chiites - étaient demeurés fermement unis malgré les pressions énormes de la guerre, sources potentielles de division.

Selon le deuxième message que la délégation a rapporté de sa visite, c'est le conflit israélo-palestinien et non pas le rôle joué par le Hezbollah ou son action qui est au coeur de la crise actuelle. Toutefois, tous les responsables religieux avec lesquels la délégation s'est entretenue ont condamné tout usage indiscriminé de la violence d'où qu'elle vienne, y compris du Hezbollah.

En accueillant la délégation au Centre oecuménique au nom des quatre organisations oecuméniques qui l'avaient parrainée, le pasteur Samuel Kobia, secrétaire général du COE, a convenu que "ce n'est qu'en traitant la question israélo-palestinienne et seulement par un règlement juste et global de cette question que l'on parviendra à la paix et à la sécurité au Moyen Orient".

A Jérusalem, la délégation a entendu le Grand rabbin et le Grand juge du tribunal islamique; chacun de son côté a exprimé les mêmes sentiments négatifs à l'égard de l'autre communauté. "Ils n'ont aucune compassion pour leurs enfants" ont-ils dit tous deux. La délégation a aussi entendu une autre opinion selon laquelle la notion de guerre permanente semble être la pensée dominante au Moyen Orient, et qu'il faut démilitariser toute la manière de penser de la région.

Bien que les perceptions de "l'autre" n'augurent rien de bon pour la capacité de s'asseoir à nouveau ensemble autour de la table des négociations et de surmonter la méfiance mutuelle et le deuil, les membres de la délégations ont aussi entendu de nombreux responsables d'Eglises exprimer leur préoccupation au sujet de la manière dont les gens pourront éliminer la haine de leur coeur et apprendre à vivre ensemble en bon voisinage.

"Expression tangible et concrète de la solidarité de la famille oecuménique et participation au deuil des populations touchées", la visite de la délégation oecuménique a donné un signe de l'intention qu'a le Conseil oecuménique d'élargir sa coordination de la réponse oecuménique à la crise du Moyen Orient et d'entreprendre davantage d'efforts dans ce sens, a dit le pasteur Kobia.

"La situation au Moyen Orient est en train de changer", a-t-il déclaré. "Un nouveau paysage politique, économique et moral exige que de nouveaux éléments interviennent pour parvenir à une paix juste dans la région". De nouveaux programmes du COE pour lesquels la dernière Assemblée (en février 2006) a donné mandat en constitueront la base, a-t-il poursuivi.

Un message daté du 16 août et signé par les secrétaires généraux du COE, de la KEK, de la FLM et de l'ARM, diffusé lors d'une conférence de presse donnée par la délégation, se conclut en ces termes: "A la lumière de tout ce qui nous a été dit, nous allons réfléchir ensemble au cours des semaines qui viennent, dans la prière et dans le sentiment de l'urgence, à la contribution que les Eglises peuvent apporter pour promouvoir la cause de la paix au Moyen Orient."

Ressources :

• Des photos haute résolution de la délégation oecuménique sont disponibles sur le site Internet du COE
• Les textes de déclarations récentes du COE sur le Moyen Orient sont disponibles dans le "Coin de la presse" en ligne du COE.
• D'autres déclarations d'Eglises et de groupes qui leur sont rattachés ont paru (en anglais) sur le site de la Décennie "Vaincre la violence".

Ce communiqué est publié conjointement par le Conseil oecuménique des Eglises, la Conférence des Eglises européennes et l'Alliance réformée mondiale. [Traduction française du communiqué paru en anglais le 16 août 2006]

Informations complémentaires: Juan Michel,+41 22 791 6153 +41 79 507 6363,

Le Conseil oecuménique des Eglises s'attache à promouvoir l'unité des chrétiens dans la foi, le témoignage et le service, en vue d'un monde de justice et de paix. Communauté oecuménique d'Eglises fondée en 1948, le COE réunit aujourd'hui 348 Eglises protestantes, orthodoxes, anglicanes et autres, représentant plus de 560 millions de chrétiens; il travaille en coopération avec l'Eglise catholique romaine. Son secrétaire général est le Pasteur Dr Samuel Kobia, de l'Eglise Méthodiste du Kenya. Siège: Genève, Suisse.

La Conférence des Eglises européennes est une communauté de 125 Eglises de tradition orthodoxe, protestante, anglicane et vieille-catholique de tous les pays d'Europe, et de 40 organisations associées. La KEK a été fondée en 1959 et a des bureaux à Genève, Bruxelles et Strasbourg.

La Fédération luthérienne mondiale (FLM) est une communion mondiale d'Églises chrétiennes de tradition luthérienne. Fondée en 1947, la FLM compte aujourd'hui 140 Églises membres dans 78 pays, représentant 66,2 millions de chrétien(ne)s dans le monde.

L'Alliance réformée mondiale (ARM) est une communion de 75 millions de chrétiens réformés de 218 Églises dans 107 pays. Sont membres de l'ARM des Églises congrégationalistes, presbytériennes, réformées et unies dont les origines remontent à la Réforme du 16ème siècle qui fut conduite par Jean Calvin, John Knox et quelques autres. L'ARM dispose d'un petit secrétariat à Genève, en Suisse.

Entrusted by the World Council of Churches (WCC), the Conference of European Churches (CEC), the Lutheran World Federation (LWF), and the World Alliance of Reformed Churches (WARC) with the mission of expressing global ecumenical solidarity with churches and people affected by the conflict in the Middle East, the delegation returned with the task of transmitting the hopes and expectations of the churches in Lebanon, Palestine and Israel to the international ecumenical family.

In support of that analysis, community leaders mentioned their concern at the growing influence of neo-conservative forces in the US on Israel’s political leadership. In particular they questioned US secretary of state Condoleeza Rice's comment that "The suffering of Lebanon is the labour pains of the new Middle East".

The delegation also wished to strongly affirm all that representatives of Lebanon’s different communities had shared with them about the over-riding value of the multi-cultural and multi-confessional nature of their society. For the community leaders, this represents a guarantee for peace. They noted that Lebanese of all religious faiths - Christians and Muslims, both Sunni and Shi'ia - had remained firmly unified despite the enormously divisive pressures of the war.

The second message members of the delegation brought back was that it is the Israeli-Palestinian conflict and not the role and actions of Hezbollah that is at the heart of the present crisis. Nevertheless, the delegation reported that all religious leaders with whom they spoke condemned all use of indiscriminate violence from whatever source, including Hezbollah.

Welcoming the delegation to the Ecumenical Centre on behalf of the four Geneva-based sponsoring ecumenical organizations, WCC general secretary Rev. Dr Samuel Kobia concurred that "It is only by addressing the Israel-Palestine issue, and only a comprehensive and just settlement of that issue that can bring peace and security in the Middle East".

In Jerusalem, the delegation heard both the chief rabbi and the chief judge of the Islamic court separately voicing the same negative perceptions of each other's communities. "They have no compassion for their children," both men had declared. Another view the delegation also heard expressed was that the idea of permanent warfare seems to dominate thinking in the Middle East, and that there is a need for all thinking in the region to be demilitarized.

Although perceptions of "the other" bode ill for the ability to return together to the negotiating table and overcome mutual distrust and grief, members of the delegation said that they had also heard many church leaders voicing concern about how people can remove the hatred from their hearts and learn to live together as neighbours.

As "a tangible and concrete expression of the ecumenical family's solidarity and a way of sharing their grief," the visit from the ecumenical delegation was a sign of the World Council's intention to broaden its coordination of the ecumenical response to the Middle East crisis, and for more concerted efforts in this direction, Kobia explained.

"The situation in the Middle East is changing," he said. "A new political, economic and moral landscape requires new elements to be brought into the equation for a just peace in the Middle East." New WCC programmes mandated by the WCC's recent (February 2006) Assembly will lay the groundwork for that, Kobia said.

A 16 August message signed by the general secretaries of the WCC, CEC, LWF, and WARC and distributed at a press conference with the ecumenical delegation concludes: "In the light of all that they tell us, we shall during the next weeks reflect prayerfully and urgently together on the contribution which the churches can make in furthering the cause of peace in the Middle East."

Resources:

• High-resolution photos of the ecumenical delegation are available on the WCC website.
• The full texts of recent WCC statements on the Middle East are available in the WCC on-line press room.
• The full text of the CEC Statement is available at www.cec-kek.org/pdf/CECStatementME.pdf.
• Other statements by churches and church-related groups appear on the Decade to Overcome Violence website.

This release is being jointly issued by the World Council of Churches, the Conference of European Churches and the World Alliance of Reformed Churches.

Additional information: Juan Michel,+41 22 791 6153 +41 79 507 6363 .

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 348 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 Samuel Kobia, from the Methodist Church in Kenya. Headquarters: Geneva, Switzerland.

The Conference of European Churches (CEC) is a fellowship of some 125 Orthodox, Protestant, Anglican and Old Catholic Churches from all countries of Europe, plus 40 associated organisations. CEC was founded in 1959. It has offices in Geneva, Brussels and Strasbourg.

The Lutheran World Federation (LWF) is a global communion of Christian churches in the Lutheran tradition. Founded in 1947 in Lund, Sweden, the LWF now has 140 member churches in 78 countries all over the world representing 66.2 million Christians.

The World Alliance of Reformed Churches (WARC) is a fellowship of 75 million Reformed Christians in 218 churches in 107 countries. Its member churches are Congregational, Presbyterian, Reformed and United churches with roots in the 16th-century Reformation led by John Calvin, John Knox and others. WARC has a small secretariat in Geneva, Switzerland.

The CCE's new Executive Director Anthony Mansour and the Associate Director Adèle Brodeur write: "We call for an immediate implementation of the UN ceasefire resolution in the Middle East. As Ecumenical Centres, the current situation is contrary to our mission of promoting understanding and mutual respect of each one's religion. We urge people of all faiths to pray for peace."

Rev. Dr. Jan Bigland-Pritchard, Director of the Prairie Centre for Ecumenism, writes: "I would like to add my voice to the many voices calling for an immediate cessation of hostilities. I urge all who read this site to pray for a just and lasting peace in the Middle East and to consider assisting with the humanitarian needs that are emerging." Welcoming the news on Friday evening that the UN Security Council had passed a ceasefire resolution, Bigland-Pritchard added: "It is still too early to measure the effect of the UN resolution passed today calling for a ceasefire, but we shall continue to pray in the days ahead for an end to the violence and for a just and lasting peace."

The World Council of Churches website news for 8 August: A joint appeal signed today by the leaders of the World Council of Churches (WCC), the Lutheran World Federation (LWF) and the World Alliance of Reformed Churches (WARC) calls "upon Israel and Hezbullah to end the fighting in Lebanon" and "upon the United States, the European Union, and the Arab States to exercise their influence toward this end". It also calls "upon the Israeli government, the Palestinian Authority, and Hamas to end the conflict in Gaza". With the title "A call to end the violence", the joint appeal is signed by WCC general secretary Rev. Dr Samuel Kobia, LWF president Bishop Mark Hanson and WARC president Rev. Dr Clifton Kirkpatrick. Full text at www.oikoumene.org/en/news/.

In Canada, KAIROS, the umbrella organization for church peace and justice groups, issued a plea for a diplomatic solution in the Middle East on 25 July. It begins: "Over the recent weeks, we have seen the escalation of military conflict between Israel, Palestine and Lebanon. We are deeply troubled by these events, and pray for those who are suffering as a result. We join our voices with the many around the world calling urgently for ceasefire and a diplomatic solution before more lives are lost and more communities devastated. ... The current escalation began in Gaza and continues there. On June 30, 2006, we shared the call of Department of Service for Palestinian Refugees (DSPR). DSPR partners the world over were urged to press their governments to push for a diplomatic solution to resolve the episode of violence that threatened the life of a kidnapped Israeli soldier, countless civilians and Palestinian infrastructure." Full text at www.kairoscanada.org/e/times/current.asp#1.

In the United States, the National Council of Churches' website states that "the NCC has been calling for an immediate ceasefire and a brokered peace since hostilities began in the Middle East. The NCC's Interfaith Relations Ministry has also created a Web page to bring ancient faiths together to pray for peace." The NCC has compiled the responses of Protestant, Orthodox, Anglican and Roman Catholic church leaders from around the world. You can read them at www.councilofchurches.org.

The Pope "voiced his growing dismay at the continued warfare in Lebanon during his weekly public audience on August 9. At the conclusion of his prepared remarks on the apostolic tradition, the Holy Father told the 6,000 people attending his Wednesday audience that 'my thoughts, full of sorrow, are turning again to the beloved region of the Middle East.' He insisted that is 'still possible to change the course of events' in the Middle East. The Pope again gave his support to efforts to obtain an immediate ceasefire, and talks aimed at achieving 'a just and lasting solution.' Citing the worlds of Pope Paul VI, in his 1965 speech to the UN, the he said: 'If you want to be brothers, let your weapons fall from your hands.' Pope Benedict reiterated his call for all of the faithful to join in prayers for a quick resolution of the conflict, saying: 'I renew my call to everyone, to intensify their prayers for the gift of peace.' Since the outbreak of the war in Lebanon 29 days ago, the Pontiff has made a point of calling for an end to the fighting -- and begging prayers for peace -- every time he has spoken in public." www.cwnews.com/news/viewstory.cfm?recnum=45797.

The Anglican Communion News Service website's 19 July entry notes that Dr Rowan Williams, Archbishop of Canterbury and head of the worldwide Anglican Communion, condemned the escalating violence. Writing to church leaders in Lebanon he said: "I have been alarmed at the spiral of violence, the vicious circle of attack and retaliation, that has developed over the last few days. My prayers and sympathy are with the principal victims, the innocent civilians on both sides of the border, who now live in terror and are powerless to prevent the collective suffering at the hands of Hizballah and the Israeli military. "The distress felt at the destruction not only of life but also the infrastructure so painstakingly rebuilt after years of conflict will, I know, be acute and reinforce the sense of helplessness at being caught up in a wider regional struggle. My condemnation of this resort to violence is unequivocal." Full text at www.anglicancommunion.org/acns/articles/41/50/acns4167.cfm.

Geoff Tunnicliffe, the international director of the World Evangelical Alliance(WEA), which represents about 420 million evangelical Christians around the world, said: "The conflict in the Middle East has weighed heavily on all our hearts the past two weeks. While the WEA condemns the violent confrontation and urges all sides to cease retaliatory actions, there is a deeper concern about the welfare of the people living in the region as we waited for information specifically on the condition of our brothers and sisters caught in the conflict." Full text at www.worldevangelicalalliance.com/pressrelease/view.htm?id=617.

The following statements on the conflict in Israel, Lebanon, Gaza, and the West Bank may also be of interest:

• Anglican Church of Canada
• Canadian Conference of Catholic Bishops
• Canadian Catholic Organization for Development and Peace (CCODP)
• The Primate's World Relief and Development Fund
• United Church of Canada
• Middle East Council of Churches
• Bat Shalom
• World Council of Churches

An Official Common Affirmation was signed on July 23 at the World Methodist Conference in Seoul, South Korea. The common affirmation of the three signatory churches welcomes the Methodist statement and affirms that it "demonstrates Methodist agreement with the consensus in basic truths of the doctrine of justification" as expressed in the JDDJ. The common affirmation ends with a commitment to further dialogue towards a deeper understanding of the doctrine of justification.

The "Methodist Statement" and the "Official Common Affirmation" of the Joint Declaration on the Doctrine of Justification can be found online at www.lutheranworld.org/What_We_Do/OEA/Methodist-Statement-2006-EN.pdf.]]> http://ecumenism.net/archive/blog/2006/08/methodists_affirm_joint_declaration_with_lutherans_and_catholics.htm http://ecumenism.net/archive/blog/2006/08/methodists_affirm_joint_declaration_with_lutherans_and_catholics.htm documentsstatementsdialogueecumenismchristian unityjustificationmethodistlutherancatholic Sat, 05 Aug 2006 12:00:00 -0600 Canadians spend more on gambling than they do on education or personal care. According to a report from the Vanier Institute of the Family, legal gambling in Canada attracts $1,080 per household compared to $1,007 for education or $834 for personal care. Gambling losses in 2003-2004 amounted to $596 per adult, or nearly $50 per person per month. Using data from Statistics Canada's 2002 "Canadian Community Health Survey," the Vanier Institute reports that almost 1.2 million Canadians exhibit at least one indication of problem gambling behaviour -- roughly enough persons to fill a major Canadian city.

The report, entitled "Gambling with our (Kids’) Futures: Gambling as a family policy Issue" was written by Arlene Moscovitch, and is available online or in print through the Vanier Institute. The report argues that gambling is more than just a personal problem. Treating problem gambling as an individual pathology discounts its impact on the families of the problem gambler, as well as the wider society. Recent research supports a move towards a public health model that considers the impact of gambling on the community. Social policy relating to alcohol and tobacco has been greatly strengthened by a similar move to a public health model.

In related news, the Roman Catholic bishop of Calgary has sent a letter to each Catholic school in the Calgary separate school system critical of a recent decision of the school board. In late 2005, Bishop Frederick Henry asked the Catholic school board to put an end to school-based fundraising practices that involve morally repugnant forms of gambling. On May 31, 2006 the board adopted a task force report on school-based fundraising. One recommendation of the report rejected the bishop's request, allowing the continued use of fundraising under guidelines to be established by the school district in consultation with school councils and principals. In Bishop Henry's recent letter, dated June 20, the bishop said: "The acceptance of the Task Force's recommendations constitutes a failure in Catholic leadership, pays lip-service to the pillar of 'Catholicity,' and is equivalent to Esau selling his birthright for a mess of pottage (cf. Gen.25: 29-34)."

Bishop Henry's reference to canon 803 reveals a substantial tool in his control. Canon 803 #3 declares that "no school may bear the title Catholic school without the consent of the competent ecclesiastical authority." Catholic schools receive their public funding through constitutional measures directed to the faith community. If the bishop were to withdraw his recognition of a particular school the public funding for the school would be in jeopardy. This does not appear to be the bishop's intent, however he has indicated a willingness to withdraw diocesan and parish support for schools that continue to fundraise using gambling.

Rejecting the board's decision completely, the bishop stated: "The School Board, the individual schools, and related parent councils and societies must get out of bingo and casino gambling fundraising activities. There is no question as to 'what' has to be done but there is room to negotiate 'how' and 'when.'" Bishop Henry announced that he will not preside at September's opening liturgy for the Calgary Catholic School District. He also served notice that if "satisfactory solutions are not found, other consequences will also be forthcoming in September including the black-listing of schools that engage in immoral fund-raising."

In the weeks since the bishop's letter, the debate over gambling in Alberta has heated up. Editorials in the Calgary Herald have supported Bishop Henry, and people in the pews appear to be supportive as well. Despite initial defiance from the school board, Cathie Williams, the chair of the board, has asked schools to look for alternative methods of fundraising and has asked for a meeting with Bishop Henry to find a resolution of the dispute. In the meantime, the Edmonton Catholic school board has met to discuss alternatives to school-based fundraising. Edmonton is not within Bishop Henry's diocese, but the Calgary dispute clearly has a spill-over into neighbouring dioceses.

This dispute over gambling is not new to the Diocese of Calgary. In 1998, Bishop Henry made substanially the same request that he made last December, allowing the schools some time to wean themselves from gambling revenue. At the same time, a joint pastoral letter entited "The False Eden of Gambling" by the Alberta bishops asked the Knights of Columbus and other Catholic groups to withdraw from the operation of bingo halls and other support of gambling, and to wean themselves from gambling revenue. Since 1998, most school boards and other Catholic agencies have followed the bishop's request. The Alberta Knights of Columbus decided in 2004 to move away from gambling as a source of revenue. The Calgary and Edmonton school boards remain among the few Catholic institutions in Alberta that have not ended their addiction to gambling.

Resources:

• "School-Based Fundraising: A Briefing Paper", prepared for the Calgary Catholic School District, May 31, 2006. [PDF] A condensed version is available here.
• "Decision Time", a message from Bishop Frederick Henry to the Catholic school board, schools, and members of the Calgary Catholic community.
• "Gambling with our (Kids') Futures: Gambling as a family policy Issue", a report by Arlene Moscovitch to the Vanier Institute for the Family.
• Alberta Gambling News, an aggregate of news articles in Albertan and major Canadian news media.
• "The False Eden of Gambling", a pastoral letter by the bishops of Alberta, January 12, 1998.

Le Dr Brown a été le premier anglican laïque à avoir été nommé directeur du Centre. Il a apporté une nouvelle et dynamique perspective au Centre et à sa mission interne aussi bien qu'externe.

Avant sa venue au Centre, en septembre 2004, le Dr Brown a été secrétaire du Programme « relations et dialogue interreligieux » du Conseil oecuménique des Églises, à Genève (1983-1988) et secrétaire-général du Conseil canadien des Églises (Toronto – 1988-1993). Il parle l'anglais, le français et l'arabe et lit l'allemand, l'italien, le swahili et le turc, ce qui lui a été d'un précieux secours dans les années qui ont succédé à l'époque torontoise : il a travaillé à PROCMURA (Project for Christian-Muslim Relations in Africa – Service Relations Islamo-Chrétiennes en Afrique), voyageant à travers vingt pays africains pour donner des conférences et diriger des ateliers pour l'amélioration des relations entre chrétiens et musulmans. Il a ensuite été nommé secrétaire-général de JCMWA/MICCAO (Joint Christian Ministry In West Africa – Ministère chrétien commun en Afrique occidentale) de 2000 à 2004.

Pendant ses années en Afrique, son épouse Margaret a élevé quatre enfants en plus d'occuper divers postes dont celui d'enseignante dans une école Montessori. Elle s'est jointe au personnel du Centre au début de 2005 et y a joué un rôle vital dans la préparation de textes pour notre revue.

En oecuméniste convaincu que l'affirmation de notre identité est importante pour la compréhension interreligieuse, le Dr Brown déclare : « Nous devons découvrir et définir ce que nous, chrétiens, avons en commun avant de nous occuper des diversités de nos 'cousins' juifs et musulmans. C'est plus important pour la compréhension interreligieuse, que le seul dialogue. »

Quant à l'avenir du Centre canadien d’oecuménisme, le Dr Brown fait remarquer que le Centre doit mieux définir son rôle et sa contribution au contexte oecuménique et interreligieux au Canada.

Les membres du bureau de direction ainsi que le personnel désirent exprimer au Dr Brown et à son épouse Margaret leur profonde gratitude et leurs meilleurs voeux de succès pour leur avenir ainsi que pour les nombreuses entreprises et aventures qui les attendent.

Dr Brown's appointment as Director of the Centre marks the first time an Anglican and layperson has held this post. He brought with him a fresh and new approach to the Centre and its efforts, both inside and out.

Before coming to the Centre in September 2004, Dr Brown had been Program Secretary for Christian-Muslim Relations in the Department of Dialogue with People of Living Faiths at the World Council of Churches in Geneva (1983-1988), and General Secretary of the Canadian Council of Churches (Toronto — 1988-1993). His fluency in English, French and Arabic coupled with the ability to read German, Italian, Spanish, Swahili and Turkish proved to be invaluable in the years which succeeded the Toronto era: Dr Brown worked for PROCMURA (Project for Christian-Muslim Relations in Africa) where he travelled, lectured and conducted sessions on bettering Christian-Muslim relations, in twenty African countries. This was followed by the position of General Secretary of JCMWA (Joint Christian Ministry In West Africa) from 2000 through 2004.

Margaret Brown, who filled her years in Africa with an array of positions including raising four children and teaching at a Montessori School, joined the Centre staff in early 2005, admirably playing a vital role in the preparation of texts for our periodical, Ecumenism.

An ecumenist who sees the need of affirming our Christian identity as being important for inter-faith understanding, Dr Brown has said: "We must discover and define what we as Christians have in common before dealing with the diversities of our 'cousins,' such as Jews and Muslims. This is imperative for interfaith understanding, more so than just dialogue."

For the future of The Canadian Centre for Ecumenism, Dr Brown observes that the Centre needs to better define its role as it contributes to the ecumenical and interfaith context in Canada.

The members of the Board of Directors as well as the members of the personnel extend to Dr and Margaret Brown their heartfelt gratitude and every good wish and success in their future, in their many endeavours and adventures to come.

In a recent interview with Zenit.org, Allam asked "if this happens in Muslim countries, why can't it happen in a Christian country, especially in a historical phase in which we need to define symbols, values, and figures that unite religions, spiritualities, and cultures?" ... Read the complete Zenit article.

Update: change of date to June 26-29, 2007

The Prairie Centre for Ecumenism is pleased to announce that its Summer Ecumenical Institute for 2007 will take place in Saskatoon June 26-29. The theme of the conference is conflict resolution and transformation within and among churches, under the working title "Making Peace in the Household of God."

Many Canadian churches appear to be experiencing conflict, often more within than between denominations. Liberals and conservatives in many churches are in tension over issues such as human sexuality and the interpretation of scripture, and the 'heat' seems to be rising. The skills of courtesy, listening and dialogue, which ecumenically-minded people have been developing over the years, are today needed just as much within our churches as between them.

Working on the conviction that conflict within the Body of Christ can be transformed into a source of life-giving energy, this conference will explore the biblical and theological foundations for conflict transformation, discuss current research into conflict transformation in the church setting, and provide an introduction to practical training in conflict transformation skills. As always, the SEI will offer inspiring worship, short workshops on a variety of subjects related to ecumenism, and the opportunity to network and share fellowship with others who are committed to inter-church cooperation. It is open to all who are committed to inter-church cooperation, both lay and ordained, whether working at a grassroots or an institutional level. The timetable will provide an opportunity for church leaders and ecumenical officers to meet each other and discuss common concerns, and for those involved in shared ministries to meet together.

Full details of the conference will be released in the fall of 2006. For further information, please contact the Prairie Centre for Ecumenism. Telephone 306-653-1633 or email

Rev. Dr. Jan Bigland-Pritchard
Director

Disponible maintenant sous forme électronique et imprimée (en anglais seulement), le document WCC Annual Review 2005 est un compte rendu illustré des programmes et activités du COE tout au long de l'année. Il contient également des informations de base sur les Eglises membres, les organes directeurs, les finances, les publications et autres documents du COE.

Dans son introduction au rapport, le pasteur Samuel Kobia, secrétaire général du COE, souligne que « l'année 2005 a été placée sous le signe de deux domaines d'engagement essentiels pour la communauté d'Eglises que constitue le COE : l'accent spécial sur la mission et l'évangélisation qui a culminé dans la Conférence sur la mission et l'évangélisation, et les efforts renouvelés dans le domaine du dialogue interreligieux. Cette année a été marquée aussi par un travail intense de préparation de la Neuvième Assemblée tenue au début de 2006, avec notamment une évaluation des activités de programme qui a jeté les bases d'un recentrage de nos activités futures. »

Le compte rendu annuel est complété par le rapport financier du COE pour l'année 2005 (WCC Financial Report 2005), où on trouve en particulier les comptes vérifiés complets de l'organisation.

Documents à télécharger :
Annual Review 2005 (pdf 5.62Mb) / Financial Report 2005
Dans ce contexte, on peut télécharger aussi les documents suivants :
Annual Review 2004 (pdf 1.74Mb) / Annual Review 2003 (pdf 1.38 Mb)

In his introduction to the report, WCC general secretary Rev. Dr Samuel Kobia states that "The year 2005 was shaped by two major areas of engagement for the fellowship of churches that forms the WCC: a special focus on mission and evangelism, culminating in the world mission conference, and renewed efforts in the area of interreligious dialogue. This was also a year of intensive preparation for the 9th Assembly in early 2006, including an evaluation of programmatic work which has laid the foundation for a refocusing of our future activities."

The Annual Review is accompanied by a separate WCC Financial Report 2005, which contains the full audited accounts of the organization.

Downloads: Annual Review 2005 (pdf 5.62Mb) / Financial Report 2005
Printed copies of these documents are available on request from WCC publications.
Related resources: Annual Review 2004 (pdf 1.74Mb) / Annual Review 2003 (pdf 1.38 Mb)

By sponsoring this festival, NCC's Faith and Order Commission is actively seeking to engage artist-theologians, and theologian-artists who may not have reflected on ecumenism before. The festival guidelines are intentionally broad, calling for "visual proclamation or reflection" about "the complexity, challenges, joy and beauty of being Christian together."

The conference itself is a historic occasion commemorating a significant ecumenical event. Focused on the theme, "On Being Christian Together: The Faith and Order Experience in the United States," the commission will mark a half century of Christian communities working to strengthen the unity of the Church by engaging one another through dialogue and research on the theological differences that divide our churches. Since its first meeting in Oberlin in 1957, the commission has worked tirelessly to advance ecumenism and to discover new ways to state the core truths of Christian faith together.

Further information is found in the NCC's press release. For more information about the Oikumene Film Festival, including theological themes, contest rules and entry forms, visit the festival website.

As Kasper recognised, the decision to ordain women to the episcopate is intimately connected to the decision to ordain women to the diaconate and priesthood. This is a decision taken by some provinces of the Anglican Communion as far ago as 1976. In 1992, the first women were ordained in the Church of England. However, the three orders of ministry are intimately connected, as there is only one sacrament of ordination. Thus, admission to the diaconate and priesthood implies the possibility of admission to the episcopate. However, Kasper insisted, the episcopate has a special character as a ministry of unity. Drawing upon the reflections of Vatican II on the college of bishops, Kasper explained:

Collegiality was not understood simply in terms of an ultimately non-binding collegial frame of mind; collegiality is rather a reality ontologically grounded in the sacrament of episcopal consecration, the shared participation in the one episcopal office, which finds concrete expression in the collegialitas affectiva and in the collegialitas effectiva. This collegiality is of course not limited to the horizontal and synchronic relationship with contemporary episcopal colleagues; since the Church is one and the same in all centuries, the present-day church must also maintain diachronic consensus with the episcopate of the centuries before us, and above all with the testimony of the apostles. This is the more profound significance of the apostolic succession in episcopal office.

Kasper explained that one of the more hopeful discoveries of ecumenical dialogue between Anglicans and Roman Catholics has been the extent to which a common understanding of episcopacy and episcopal ministry are shared between the two churches. Indeed, he said, the understanding of the church as koinonia is found in the ARCIC dialogue from the beginning. It is central to Bishops in Communion: Collegiality in the Service of the Koinonia of the Church, a document prepared by the Church of England's House of Bishops, and in the Windsor Report, prepared for the Anglican Communion by the Lambeth Commission on Unity.

The clarity of Kasper's explanation was obviously intended to ensure that there was no misunderstanding between the Anglican and Roman Catholic churches. Kasper insists that if the Church of England takes the step of ordaining women that the dialogue with the Roman Catholic Church will continue. However, he cautions, the quality of the dialogue would change. The Roman Catholic and Anglican churches share the conviction that full ecclesial communion, cannot exist without full communion in the episcopal office.

Ecumenical dialogue in the true sense of the word has as its goal the restoration of full church communion. That has been the presupposition of our dialogue until now. That presupposition would realistically no longer exist following the introduction of the ordination of women to Episcopal office.

Kasper also referred to the famous "via media" articulated throughout Anglican history. The decision to ordain women to the episcopate would draw Anglicans a considerable distance closer to the churches of the 16th century, and thus away from the Roman Catholic and Orthodox churches. The decison facing the Church of England is a historic one. In Kasper's view, such a decision "would mean turning away from the common position of all churches of the first millennium." Alluding to the so-called "ecumenical winter," Kasper cautioned that the decision could "lead not only to a short-lived cold, but to a serious and long-lasting chill." It should be remembered that only a few years ago a similar caution was offered by Kasper regarding the consecration of Gene Robinson as bishop of New Hampshire. The chill from that occasion has not worn off, though the work of the International Anglican-Roman Catholic Commission on Unity and Mission (IARCCUM) has resumed and ARCIC II has published its agreed statement on Mary: Grace and Hope in Christ.

The unusual frankness of Kasper's address had the character of drawing a line in the sand. The commitment of ecumenical partners to a common life together makes it essential that each speak the truth in love. However, it is interesting that Kasper does not acknowledge that for some Anglicans the decision to ordain women is rooted in biblical understandings of ministry, the human person, and justice. Kasper refers to the Vatican's official teaching documents on women's ordination: the letter Inter Insigniores written by the Congregation for the Doctrine of the Faith in 1976 in response to the priestly ordination of women in Canada and the U.S.; and Ordinatio Sacerdotalis, written by Pope John Paul II in 1994 in response to the Church of England's decision to ordain women to the diaconate and priesthood. Acknowledging that many historically conditioned views of the church are no longer taught, Kasper suggests that the position on women's ordination is "not predicated on contemporary concepts alone but in essence on theological arguments." Thus he suggests that Anglicans should not presume that the Roman Catholic Church will one day revise its position. "The Catholic Church is convinced that she has no right to do so." The astute will note that Kasper does not commit himself wholeheartedly to the notion that this teaching is an infallible or irreformable teaching.

It should be noted that recent official Roman Catholic teaching on the ordination of women has been articulated primarily in response to the 1976 and 1992 developments within the Anglican Communion. While Kasper does not appear to be introducing any new teaching, the clarity of his presentation has laid bare the options before the Anglican Communion on this issue. One particularly intriguing question was addressed by Kasper however. When the Church of England decided to ordain women, the response from the Vatican was far more serious than fifteen years earlier when the Canadian and American provinces had made the same decision. Why was the Church of England's decision so significant? Kasper explains that the Roman Catholic Church recognises the unique role that the Church of England plays in the Anglican Communion:

it is the church from which Anglicanism derives its historical continuity, and with whom the divisions of the 16th century are most specifically addressed; it is the church led by the Archbishop of Canterbury who, in the words of the Windsor Report, is 'the pivotal instrument and focus of unity' within the Anglican Communion; other provinces have understood being in communion with him as a 'touchstone of what it was to be Anglican' (99); finally, it is the church which we in continental Europe directly associate with Anglicanism, in part because of your many Church of England chaplaincies spread throughout the continent. For us, the Church of England is not simply one province among others; its decisions have a particular importance for our dialogue, and give a strong indication of the direction in which the Communion as a whole is heading.

Cardinal Walter Kasper's June 5, 2006 address to the Church of England's House of Bishops is entitled Mission of Bishops in the Mystery of the Church: reflections on the question of ordaining women to episcopal office in the Church of England.

Thursday, June 8, at 7:00pm in the Frances Morrison Library Theatre, Saskatoon.

There is no charge to attend but a free will loonie/toonie collection will be accepted.

Have you ever gone to a service at a different church and wondered what it was all about? Wished that there were someone to explain why they did what they did? Ever wondered about the private prayer life of Christians of other traditions?

The Prairie Centre for Ecumenism will be hosting a very special retreat this summer, perhaps a unique event in Canada. Pastors and members of three very different church traditions – the Ukrainian Catholic Church, Mennonite Church Saskatchewan and the Foursquare Gospel Church – will spend three days together sharing their treasures of corporate worship and private devotion. Each worship session will be led by a member of the tradition to which it belongs, with explanations of the service's meaning and time for questions. In addition we will be introduced to ways of private prayer and devotion characteristic of these traditions, with explanations and private time in which to 'try out' different types of prayer for ourselves.

The retreat will run from Thursday suppertime until Saturday afternoon, to enable clergy and lay people to attend. It will not be a silent retreat, though parts of the house will be reserved for silent prayer. Individual spiritual guidance is available on request.

Costs: $175 live-in, $150 commuters. Please register with Queen's House directly (tel. 306-242-1916) by May 10 to ensure the viability of this event. If you would like more information about the retreat, contact the PCE at (306) 653-1633. This event will be held in lieu of the 2006 Summer Ecumenical Institute.

A registration form and brochure is available online at www.ecumenism.net/sei/2006_sei_retreat.pdf.

"There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all...Now to each one the manifestation of the Spirit is given for the common good." (1 Corinthians 12: 4-7)

Highlighting the ecumenical potential of Christians marrying across denominational barriers, Benedict said: "The decision [to enter an interchurch marriage] can lead to the formation of a practical laboratory of unity. For this to happen there is need for mutual goodwill, understanding and maturity of faith in both partners, and also in the communities from which they come. ... My wish is that in this delicate area, reciprocal trust and cooperation between the churches may grow, fully respecting the rights and responsibilities of the spouses for the faith formation of their own family and the education of their children."

Benedict also emphasized the reciprocal responsibilities of the churches involved in pastoral care of these families, and of the spouses themselves. As affirmed by the Vatican's 1993 ecumenical directory, each spouse has a moral obligation to raise their children in Christian faith. These moral responsibilities, when codified in church laws, can lead to conflicts between the spouses to the detriment of the unity of the marriage. The 1993 directory affirms that in Roman Catholic canon law no penalty is incurred by the Catholic spouse when his or her children are raised in another church for the sake of marital unity. In his address in Warsaw, Benedict reaffirms the rights and responsibilities of each spouse and the corresponding responsibility of the churches to respect the unity of the marriage.

The papal encouragement for joint pastoral care and the recognition of the ecumenical significance of interchurch couples repeats the earlier affirmations of John Paul II's encyclical Ut Unum Sint in 1995, and the work of the Interchurch Families International Network.

The full text of Benedict's May 25, 2006 address is available on the Vatican website.

Nidus is a grassroots Christian multidisciplinary arts festival convened to explore diverse expressions of creativity, faith, service and justice. By bringing people together to share in a broad spectrum of expressions of Christian faith and art, we seek to further Christian unity in the light of the gospel of Jesus Christ.

Nidus is sponsored by the Canadian Council of Churches. For further information, visit the official Nidus website at www.nidus.ca.

Les mesures rapides que les dirigeants d'églises veulent incluent l'annulation des dettes ont dû par pays avec des taux de VIH/SIDA au-dessus de 1.1 pour cent de la population et d'amendements à la législation canadienne pour faciliter l'exportation des médecines.

Les dirigeants d'églises demandent également une réunion avec le premier ministre avant qu'il parle à un groupe de l'ONU à la fin du mois.

Le texte intégral de la lettre est disponible chez www.ccc-cce.ca/francais/home/2006/may8_2006.htm. La lettre est également disponible en anglais.

The sweeping measures the church leaders want include cancellation of debts owed by countries with HIV/AIDS rates above 1.1 per cent of the population and amendments to Canadian legislation to facilitate the export of medicines.

The church leaders also ask for a meeting with the Prime Minister before he speaks to a UN group at the end of the month.

The full text of the letter is available at www.ccc-cce.ca/english/home/2006/may8_2006.htm. The letter is also available in French.

Born in 1922 in Drohobycz, Poland, Philip, along with his parents, his brother and sister, were first placed in a ghetto, then separated from his family. Philip was imprisoned in a succession of five concentration camps and finally liberated by the Americans in 1945. His whole family survived the war. Very few Polish Jewish families were as lucky...

Philip Weiss has made it his life's work to testify to history by bearing personal witness to the devastation of the Holocaust. In all of his work, he has promoted the values of tolerance and respect for all other groups -- humane values that might prevent us, here or anywhere else from descending into similar darkness.

Please attend the 2006 Holocaust Memorial and hear Philip Weiss tell this very important story.

Née en 1960, dans le souffle du Concile Vatican II et le signal donné de l'ouverture aux autres confessions chrétiennes, Renaude Grégoire a fait ses études en théologie à l'Université de Montréal, en côtoyant les grands penseurs chrétiens de diverses confessions chrétiennes.

Installée dans le quartier Pointe St-Charles depuis 1998, Renaude s'implique avec le Welfare Rights Committee et le Comité des sans emploi aux soupers mensuels de Saint Columba House (Église unie). Mais c'est en octobre 2001 que Renaude Grégoire peut participer activement à la création et la consolidation d'un réseau oecuménique québécois pour la paix, la justice et l'intégrité de la création. Le Réseau oecuménique justice et paix a son assemblée de fondation en janvier 2002. Elle sera la permanente du (ROJeP), regroupant une quarantaine de groupes chrétiens engagés socialement, jusqu'en septembre 2005. Elle aura le souci de partager, aux autres représentants de Kairos dans les diverses régions du Canada et aux permanents de l'organisation basée à Toronto, l'expérience québécoise sur les enjeux des dernières années : la situation des réfugiés et l'eau, bien commun de l'humanité. L'idée est que les divers groupes chrétiens travaillent ensemble pour que se réalise cette parole de Jésus : Que tous aient la vie et la vie en abondance (Jean 10, 10).

Parallèlement, elle animera une émission hebdomadaire d'une heure sur la justice sociale et la solidarité durant trois ans sur les ondes de Radio Ville-Marie où elle aura un souci d'inviter les groupes chrétiens et membres de diverses Églises, engagés pour la transformation de la société. De plus, elle a participé régulièrement à la table-ronde des directeurs et rédacteurs de revue d'autres organisations catholiques, protestantes et oecuméniques, émission radiophonique diffusée une fois par mois.

En juillet 2005, Renaude Grégoire relève un nouveau défi comme directrice de la programmation à Radio Ville-Marie. Radio Ville-Marie est un média chrétien d'esprit oecuménique qui favorise le dialogue entre les grandes confessions chrétiennes reconnues.<.p>]]> http://ecumenism.net/archive/blog/2006/04/ordre_du_merite_oecumenique.htm http://ecumenism.net/archive/blog/2006/04/ordre_du_merite_oecumenique.htm 2006ordre du méritecentre canadien d'oecuménismeoecuménismecanada Wed, 26 Apr 2006 15:25:00 -0600 On Earth Day, April 22, 2006, a conference in Saskatoon will feature local, national, and international speakers on nuclear issues and healthy positive energy alternatives. Entitled "Towards a Nuclear Free Future", the conference will be held at the St. George's Senior Citizens' Club, 20th Street & Avenue M, Saskatoon, from 9 am to 4:30 p.m. Sponsored by the Coalition for a Clean Green Saskatchewan (email: ) & the Inter Church Uranium Committee Educational Cooperative (www.icucec.org). For further information phone 306-373-0309.

Nick Jesson, lecturer in religious studies at St Thomas More College, University of Saskatchewan, and PhD student in ecumenical theology, Toronto School of Theology will provide an introduction to the WCC history, self-understanding, and ministries giving us a greater understanding of the WCC's work and why it matters to local people committed to Christian unity and reconciliation.

The Rt. Rev. Rod Andrews, Anglican Bishop of Saskatoon, will give an opening message.

When: April 22 from 9 a.m. to noon. Registration and coffee at 8:30 a.m.
Where: St. Andrew's Presbyterian Church, 436 Spadina Cres. East, Saskatoon (at 20th St.)
Parking: Free parking lot available to south of church
Cost: Free of charge (A donation basket for the Prairie Centre for Ecumenism will be available)

Have you ever gone to a service at a different church and wondered what it was all about? Wished that there were someone to explain why they did what they did? Ever wondered about the private prayer life of Christians of other traditions?

The retreat will run from Thursday suppertime until Saturday afternoon, to enable clergy and lay people to attend. It will not be a silent retreat, though parts of the house will be reserved for silent prayer. Individual spiritual guidance is available on request.

Costs: $175 live-in, $150 commuters. Please register with Queen's House directly (tel. 306-242-1916) by May 10 to ensure the viability of this event. If you would like more information about the retreat, contact the PCE at (306) 653-1633. This event will be held in lieu of the 2006 Summer Ecumenical Institute.

A registration form and brochure is available online at www.ecumenism.net/sei/2006_sei_retreat.pdf.

"There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all...Now to each one the manifestation of the Spirit is given for the common good." (1 Corinthians 12: 4-7)

Bob McDonald's interview with Bro. Guy was aired on the April 15 episode of CBC's Quirks & Quarks. It is available in mp3 format here: http://www.cbc.ca/quirks/media/2005-2006/mp3/qq-2006-04-15e.mp3.

Born in 1960, in the aura of the Second Vatican Council and the opening up towards other Christian denominations, Renaude Grégoire studied theology at the University of Montreal, rubbing shoulders with the great thinkers of the various Christian churches.

A resident of the neighbourhood of Point St Charles since 1998, Renaude has been involved with the Welfare Rights Committee and the Committee of Unemployed in preparing monthly suppers at St. Columban House (United Church). But it was in October 2001 that Renaude Grégoire could join actively in the creation and development of an ecumenical network in Quebec for justice, peace and the integrity of creation (now known as ROJeP). This network was officially launched at an assembly in January 2002, and Renaude was the staff person for this group, which has some forty member institutions, Christian organizations with a social commitment, until September 2005. She had the privilege of sharing with the other delegates to Kairos from the various regions of Canada and with the staff in Toronto, the Quebec experience of the major issues of recent years: the plight of refugees and water, a common heritage for all humanity. The idea was to have the various Christian groups work together to demonstrate this saying of Jesus: They shall have life, and they shall have it in abundance (Jn 10:10).

For three years, she produced a weekly broadcast of sixty minutes on social justice and solidarity for Radio Ville-Marie, inviting Christian groups and members of various Churches who were committed to a transformation of society. She also participated regularly in the monthly panel of directors and editors of the magazines of other Roman Catholic, Protestant and ecumenical organizations.

In July 2005, Renaude Grégoire took on a new challenge as Director of Programming at Radio Ville-Marie. Radio Ville-Marie is an ecumenically-minded Christian FM station which encourages dialogue among the major Christian denominations.

To promote and recognize grass-roots ecumenical leadership on the local or regional level, the Canadian Centre for Ecumenism confers an annual Ecumenical Leadership Award. Nominations may be made directly to the Centre by email.

In June 2005, Parliament approved a budget that included $1.6 billion dollars over two years for new affordable housing. Eight months have passed and these dollars remain uncommitted, the church leaders note.

"Unless you take decisive action to allocate these funds," the church leaders say, "we fear they may simply revert to debt reduction -- making only a marginal difference to Canada's economy and doing precious little to address the social and infrastructural deficits behind Canada's crisis of homelessness and affordable housing."

The four leaders remind the Prime Minister, who has asked God to bless Canada, of the words of the prophet Isaiah, explaining that God blesses you "when you share your bread with the hungry and bring the homeless poor into your house."

"We are asking you to spend tax dollars now in a way that will help to bring the homeless poor into their own house, and allow them the dignity of sharing their bread with others."

Link: Letter to Prime Minister Harper (PDF file)

For more information, please contact Maylanne Maybee, Justice education Coordinator, the Anglican Church of Canada; 416-924-9199, ext 219; email: .

Source: Anglican Church of Canada

Porto Alegre, Brésil, le 27 février (ENI\Jerry L. Van Marter et Stephen Brown) - Le Conseil oecuménique des Eglises (COE) a terminé son Assemblée, qui se tient tous les sept ans, par un appel à renforcer le dialogue avec les Eglises catholique romaine, pentecôtistes et évangéliques qui ne sont pas membres de l'organisation, dont le siège est à Genève.

"La quête de l'unité visible de l'Eglise demeure au coeur du COE", affirme un document présenté le dernier jour de la neuvième Assemblée du COE, tenue du 14 au 23 février à Porto Alegre, au Sud du Brésil. "Nous avons pour vision ultime de parvenir par la grâce de Dieu à l'unité visible de l'Eglise du Christ, de nous accueillir mutuellement à la table du Seigneur, de réconcilier nos ministères et de nous engager ensemble à réconcilier le monde." (ENI-06-0112\F 957 mots)

The International Day for the Elimination of Racial Discrimination is March 21, the anniversary of the Sharpeville Massacre in 1960. In Canada, the Canadian Ecumenical Anti-Racism Network (CEARN) has developed a week of study, prayer, and reflection on issues of racism in our world and in our communities. Entitled "God so loved the people of the world", the week will be observed from March 19-26, 2006. A resource kit is available for download from the Canadian Council of Churches website at www.ccc-cce.ca/english/downloads/God_so_loved.pdf.]]>The Canadian Ecumenical Anti-Racism Network (CEARN): This network is an expression of Canadian churches working together to support anti-racism programs and educators who are working in member churches, sharing resources and learning among anti-racism educators, and supporting long-term change in Canadian churches and church organizations.

The CEARN Steering Committee is made up of representatives from various Christian denominations, and also benefits from the active participation and leadership of staff from sister ecumenical organizations, the Women's Inter-Church Council of Canada (WICC) and KAIROS: Canadian Ecumenical Justice Initiatives.]]> http://ecumenism.net/archive/blog/2006/02/canadian_churches_racial_justice_week_march_1926_2006.htm http://ecumenism.net/archive/blog/2006/02/canadian_churches_racial_justice_week_march_1926_2006.htm 2006canadian ecumenical anti-racism networkcearncanadian council of churchescccracismecumenismeducationjusticeresources Wed, 22 Feb 2006 17:43:23 -0600 Renouveler notre engagement à rechercher l'unité et à approfondir le dialogue -- Une invitation adressée aux Églises

Les assemblées du COE ont adopté des textes qui proposaient une vision -- ou précisaient les qualités -- de « l'unité que nous recherchons ». L'Assemblée de Porto Alegre, au Brésil, est invitée à étudier et à adopter la présente invitation adressée aux Églises. Cette Invitation aux Églises les appelle à poursuivre un double objectif : (a) énoncer ce que les Églises, au stade actuel de leur cheminement oecuménique, peuvent dire ensemble sur certains aspects importants de l'Église ; (b) inviter les Églises à relancer leurs conversations -- qui doivent se conforter mutuellement tout en restant ouvertes et prospectives -- sur la qualité et le degré de leur communauté fraternelle et de leur communion, ainsi que sur les sujets qui les divisent encore.

Mise à jour : Le document sur l'ecclésiologie intitulé « Appelés à être l'Église une » est révisé par la 9ème Assemblée. L'Assemblée a été demandée à :
a) adopte le texte sur l'ecclésiologie en tant qu'invitation et interpellation à l'adresse des Eglises membres afin qu'elles renouvellent leur engagement à rechercher l'unité et à approfondir leur dialogue ;
b) appelle chacune des Eglise membres à répondre aux dix questions qui figurent en conclusion du texte sur l'ecclésiologie, en espérant que, d'ici à la Dixième Assemblée, chaque Eglise membre aura donné ses réponses ;
c) charge le COE de préparer des rapports périodiques à l'intention du Comité central sur le nombre et le contenu des réponses reçues, afin que celles-ci donnent des informations sur la direction que doivent prendre les travaux visant à approfondir la compréhension entre les Eglises membres et à progresser ver l'unité visible de l'Eglise.]]>Cette invitation adressée aux Églises a été rédigée, à la demande du Comité central du COE (2002), dans le cadre d'un processus organisé par la Commission de Foi et constitution du COE. La première version de ce texte fut rédigée à Nicosie en mars 2004. Suite aux nombreux commentaires et remarques des organes exécutifs du COE, de la Commission de Foi et constitution et du Comité directeur de la Commission spéciale, ce texte a été révisé lors d'une seconde réunion qui s'est tenue à Nicosie en mai 2005. Au nom du COE, Foi et constitution tient à remercier l'Église de Chypre qui a bien voulu accueillir ces réunions préparatoires. La Commission permanente de Foi et constitution a procédé à une ultime révision de ce texte lors de la réunion qu'elle a tenue à Aghios Nikolaos en juin 2005.

Pour le bon déroulement de ce processus, Foi et constitution a rédigé et envoyé aux Églises un nouveau document d'étude intitulé : La nature et le but de l'Église -- Vers une déclaration commune, document de Foi et constitution n° 198.]]> http://ecumenism.net/archive/blog/2006/02/appeles_a_etre_leglise_une.htm http://ecumenism.net/archive/blog/2006/02/appeles_a_etre_leglise_une.htm coeconseil oecuménique des églisesoecuménismeassembléégliseecclésiologie2006foi et constitution Wed, 22 Feb 2006 00:10:52 -0600 An invitation to the churches to renew their commitment to the search for unity and to deepen their dialogue.

WCC assemblies have adopted texts offering a vision, or identifying the qualities, of "the unity we seek". This assembly in Porto Alegre, Brazil, is invited to consider and adopt the present invitation to the churches. The purpose of this invitation to the churches is twofold: (1) to reflect what the churches, at this point on their ecumenical journey, can say together about some important aspects of the church; and (2) to invite the churches into a renewed conversation - mutually supportive, yet open and searching -- about the quality and degree of their fellowship and communion, and about the issues which still divide them.

Update: The draft document "Called to be the one church" was revised during the WCC Assembly ending February 23. The Assembly was asked to:
a) adopt the Ecclesiology Text as an invitation and challenge to the member churches to renew their commitment to the search for unity and to deepen their dialogue;
b) call upon each member church to respond to the ten questions at the conclusion of the Ecclesiology Text with the expectation that, by the Tenth Assembly, each member church will have so responded;
c) direct the WCC to prepare periodic reports to the Central Committee of the number and content of responses received, so that responses can inform the direction of work towards deepening the understanding among member churches and furthering progress towards the visible unity of the Church.]]>The present Invitation to the churches was produced at the request of the central committee of the WCC (2002), in a process organized by the WCC's Faith and Order commission. A first draft was written at a meeting in Nicosia, Cyprus, in March 2004; this was revised (on the basis of extensive comments received from WCC governing bodies, the Faith and Order commission, and the steering committee of the Special Commission) at a second meeting in Nicosia in May, 2005. Faith and Order extends on behalf of the WCC its appreciation to the Church of Cyprus, which graciously hosted these preparatory meetings. A final revision took place at the Faith and Order standing commission meeting in Aghios Nikolaos, Crete, in June 2005.

To assist this process, Faith and Order has produced and sent to the churches a new study document, The Nature and Mission of the Church: A Stage on the Way to a Common Statement, Faith and Order Paper no. 198, 2005.

The statement was signed by 21 national Muslim organizations and a number of umbrella groups from across the country representing an additional 175 organizations.

The complete statement can be read on the site of the Canadian Council on American-Islamic Relations (CAIR-CAN)]]> http://ecumenism.net/archive/blog/2006/02/national_muslim_coalition_issues_statement_on_cartoon_controversy.htm http://ecumenism.net/archive/blog/2006/02/national_muslim_coalition_issues_statement_on_cartoon_controversy.htm islamcartoon controversycanadanewsreligious hatredislamophobia Fri, 17 Feb 2006 13:20:20 -0600 The letter strongly condemns the publication of the cartoons as "incitement to religious hatred." The letter notes that the cartoons falsely teach "that Islam itself teaches, condones and encourages violence, bombings and the mistreatment of women. Furthermore, the implication is that all Muslims believe so as well. This we know to be untrue."

The letter offers the "sincere apologies" of the United Church community "that such attitudes can persevere in a country that we believe can and should be a model for the world of racial and ethnic respect."

The full text of the letter is found at www.united-church.ca/news/2006/0217.shtm

Update: In response to numerous letters received by the United Church General Council offices criticising the above statement, the United Church has published further explanation on its website at www.united-church.ca/gco/060223.shtm.]]> http://ecumenism.net/archive/blog/2006/02/united_church_expresses_regret_over_muhammad_cartoons.htm http://ecumenism.net/archive/blog/2006/02/united_church_expresses_regret_over_muhammad_cartoons.htm islamcartoon controversyunited church of canadanewsreligious hatredislamophobiacanada Fri, 17 Feb 2006 11:09:04 -0600 The publication of the cartoons, which first appeared last year in a Danish paper and have been reprinted in more than 60 papers since, has led to demonstrations all over the world, some of them violent.

Speaking in answer to a question at the first press conference of the 9th Assembly in Porto Alegre, Kobia said, "Violent reactions, as well as justifying these cartoons as an expression of freedom of speech, continue to put fuel on the fire." He said that both Christians and Muslims had a responsibility to promote tolerance and address ignorance about the other.

He added that while freedom of speech was a fundamental human right, "When it is used to humiliate people's values and dignity, it devalues the foundation it is based on."]]>WCC moderator Catholicos Aram I also spoke to the question, saying, "In this small world we are living as one community. Like it or not, we are neighbours, we are no longer strangers." He added that respecting diversity meant respecting democratic values, "not imposing our traditions on our neighbours".

The WCC has not yet had the opportunity to make a formal statement on the issue, though according to Aram I, a statement would be made during the course of the Assembly.

Kobia noted that interreligious dialogue amid religious plurality will be the topic of a plenary session at the Assembly on Friday. Following the plenary, speakers of various faiths will bring greetings. An ecumenical conversation and several mutirão workshops will also deal with that theme.

Other issues addressed at the press conference included the significance of the first WCC Assembly in Latin America, the WCC's relationship with and visibility in the secular media, work on women's issues, and concerns of youth at the Assembly.

Bishop Adriel de Souza Maia, president of the National Council of Churches of Brazil (CONIC), said the Assembly's presence is important. "We want this Assembly to be a voice for unity and tolerance", de Souza said. Bishop Federico J. Pagura, WCC president from Latin America, added that the region is "waiting to have a word of hope" from the WCC amid difficult times.

Nerissa Celestine, a youth delegate from the West Indies, said that youth will have a voice at the Assembly, but they want their involvement to extend well past Porto Alegre. This week, she said, was just "a beginning for hard work in the ecumenical movement". She identified violence committed against and by young people and the overall involvement of youth in ecumenism as key issues of interest.

More articles and free photos at www.wcc-assembly.info]]> http://ecumenism.net/archive/blog/2006/02/leaders_urge_calm_and_dialogue_in_cartoon_controversy.htm http://ecumenism.net/archive/blog/2006/02/leaders_urge_calm_and_dialogue_in_cartoon_controversy.htm cartoon controversymohammedislamblasphemyworld council of churchesassemblydialogueecumenism Fri, 17 Feb 2006 10:12:27 -0600 Is resistance futile? The Church, Empire, and Post-9/11 Global Orders
The St. Andrew's College Winter Refresher is February 5 to 8, 2006. Theme speaker is Mark Lewis Taylor, professor of theology and culture at Princeton Theological Seminary. Additional workshops will be offered, and the whole experience can be taken as a one credit-hour course with supplementary work. Some bursary assistance is also available for ministers and their partners, and for those considering enrolment in a United Church theological college. The Winter refresher is geared towards clergy but is open to all, and all are welcome. Registration is through St. Andrew's College. Phone 306-966-8970.

Late registration fees apply after January 16, 2006. Registration includes three lunches and refreshments.
Regular participants: $150 before January 13, $175 after January 16
Post-secondary students: $50 before January 13, $75 after January 16
One credit course: $177

The worship service from the 2006 WPCU international resource package is available for download in MS-Word format. Adapt this resource in your own settings, and print the service freely in your own church bulletins.

The Biblical reflections for the eight days of the Week of Prayer are a helpful resource for congregations, prayer groups, and individuals. Consider using this resource to guide your pilgrimage this year!

Canadian observances

In many countries the Octave dates are changed to accommodate local arrangements. In Canada, the dates include the two Sundays upon which, or between which, January 25 falls. Of course, people are encouraged to observe the Octave at whatever time is most appropriate for local circumstances. Some communities have celebrated the Octave at Pentecost, others have chosen an autumn date. Whatever you choose, the resources are available to support your planning.

Further reading

• A Model for Visits to Neighbour Churches during the Week of Prayer for Christian Unity, an article by Angelika Piché in Ecumenism (no. 151, Sept. 2003).
• A brief history of the Week of Prayer has been prepared by Nicholas Jesson. This text may be freely duplicated in church bulletins or newsletters.

Update: Live broadcasts and videos of the Assembly on the Internet

People all around the world will be able to follow the Assembly on-line. All the thematic plenary sessions will be broadcast live, and also recorded so that you can watch them at your convenience. In addition, 2-3 video clips of around five minutes each on Assembly highlights will be published every day on the Assembly website. They will provide unique insights into Assembly life. See: http://www.wcc-assembly.info/en/news-media/webcast.html for further info.

A WCC Assembly Sunday information brochure, ideas for prayer and worship, and materials and reflection on the Assembly theme, "God in your grace, transform the world," are available in five languages on the WCC's official Assembly website: www.wcc-assembly.info or on request from the WCC.

Mise à jour: Transmissions en direct et vidéos de l'Assemblée sur Internet

Partout dans le monde, on pourra suivre l'Assemblée en ligne. Toutes les séances plénières thématiques seront diffusées en direct ; elles seront aussi enregistrées afin que vous puissiez les regarder à votre convenance. En outre, 2 à 3 vidéoclips d'une durée d'environ cinq minutes chacun sur les temps forts de l'Assemblée paraîtront chaque jour sur le site web de l'Assemblée. Ils permettront d'accéder à des informations uniques en leur genre sur la vie de l'Assemblée. Voir: http://www.wcc-assembly.info/fr/nouvelles-medias/webcast.html]]>Les organisateurs de la Assemblée lancent une invitation aux Eglises et aux chrétiens du monde entier pour qu'ils accompagnent et soutiennent cet événement. "Les Assemblées sont souvent des tournants dans la vie du Conseil oecuménique et celle-ci laissera sûrement sa marque dans l'histoire oecuménique", affirme le secrétaire général du COE, le pasteur Samuel Kobia, dans un appel qu'il adresse aux membres et aux organisations partenaires du COE. "J'invite les Eglises, les communautés et les chrétiens du monde entier à prier ensemble le dimanche 12 février et pendant les jours de l'Assemblée qui suivront, unis dans la foi avec la vision commune que l'Esprit de Dieu descendra sur nous et guidera nos travaux pendant ces jours-là. Je les invite à apporter, dans un esprit de solidarité, leur soutien à l'Assemblée, aux propositions et aux perspectives qui se dégageront de la réunion." Plus de 3000 responsables d'Eglise et dirigeants oecuméniques, représentant pratiquement toutes les traditions chrétiennes dans toutes les régions, sont attendus à la Neuvième Assemblée du COE, qui aura lieu à Porto Alegre (Brésil) du 14 au 23 février 2006 et devrait être la plus grande que le COE ait jamais tenue.

Une brochure d'information sur le dimanche de l'Assemblée, des idées de prière et de culte, de la documentation et matière à réflexion sur le thème de l'Assemblée, "Transforme le monde, Dieu, dans ta grâce", sont disponibles en cinq langues sur le site officiel de l'Assemblée du COE: www.wcc-assembly.info ou sur simple demande au COE.]]> http://ecumenism.net/archive/blog/2006/01/assemblee_du_coe_2006_transforme_le_monde_dieu_dans_ta_grace.htm http://ecumenism.net/archive/blog/2006/01/assemblee_du_coe_2006_transforme_le_monde_dieu_dans_ta_grace.htm conseil oecuménique des églises2006événementsconferencesassemblécoeunité chrétien Sat, 28 Jan 2006 12:00:00 -0600 Four Canadian cities will host Taizé weekends in February-March 2006: Montreal (10-12 February), Quebec (17-19 February), Ottawa (24-26 February), Toronto (3-5 March). A brother of Taizé will lead the times of prayer, reflection. All of these gatherings, which are designed for young adults between the ages of 17 and 30, are part of the "pilgrimage of Trust" which the Taizé Community in France initiated more than 25 years ago.

In Canada, ecumenical meetings will take place in Montreal, Quebec, Ottawa and Toronto in February with Brother Émile. The program reflects the daily schedule of a visitor to the hill in Taizé and includes discussions, Gospel teaching, shared meals, and prayer with the unforgettable music of Taizé.

The Catholic youth offices in all four cities have invited the Taizé Community for these weekends. The weekend in Ottawa is in response to a joint invitation from the Catholic Youth Office and the Pastoral Office for Students at St. Paul's University. To find out more about the Taizé Community: www.taize.fr

Montreal, 10 -12 February 2006 -- Contact: Denis Bérubé, Service de pastorale jeunesse, Archevêché de Montréal, 2000, rue Sherbrooke ouest, Montréal, H3H 1G4, Tel: 514-925-4300 ext. 216, Fax: 514-931-3432, , www.pastoralejeunesse.ca

Quebec City, 17-19 February 2006 -- Contact: Catholic Youth Office, Chantal Chartrand, tel.(418) 688-1211 poste 281,

Ottawa, 24- 26 February 2006 at St. Paul's University -- Contact: Manon Chevalier, tel. (613) 738-5025, poste 219, , www.taizeottawa.ca, or Linda Dupuis, 738-5025 ext. 231

Toronto, 3 March 2006 -- Contact: Lecia Kiska, The Office of Catholic Youth, Archdiocese of Toronto, 54 Hoskin Avenue, Toronto, ON M5S 3L8, Tel (416) 599-7676; ; www.ocytoronto.org

Update:

In addition to these four meetings, on the invitation of the Catholic youth ministry of Laval University there will be a meeting with a brother: Laval University, Thursday 16 February

On the invitation of the Bishop of Nicolet, there will be an evening of prayer and meeting with young adults of the Diocese of Nicolet and Trois Rivières; 13 February, at the Church of St-Célestin, not far from Nicolet

Sunday 5th March, from 6.00 to 9.00pm -- Meeting and Prayer with a Taizé brother in Port Nelson United Church, 3132 South Drive at Rossmore Blvd., Burlington, ON, L7N 1H7. Contact: Don Parsons, 905-637-5631 (ext.2),

Ces rencontres sont organisées en réponse à une invitation du service de la pastorale des jeunes de ces quatre villes et, conjointement, pour Ottawa, de la pastorale des étudiants de l'Université Saint-Paul. Au programme pour ces rencontres : temps de prière et de réflexion avec un frère de Taizé et échanges en groupes. Logement possible pour ceux qui viendront de l'extérieur. Ces rencontres, s'adressant surtout à des jeunes qui ont entre 17 et 30 ans, seront de nouvelles étapes du « pèlerinage de confiance » sur la terre que la communauté de Taizé anime depuis plus de 25 ans. Pour plus de renseignements sur la communauté de Taizé voir www.taize.fr

Montréal, du 10 au 12 février 2006 -- Contact: Denis Bérubé, Service de pastorale jeunesse, Archevêché de Montréal, 2000, rue Sherbrooke ouest, Montréal, H3H 1G4, Tel: 514-925-4300 Poste 216, Télécopieur: 514-931-3432, script>nospam('dberube','diocesemontreal.org');, www.pastoralejeunesse.ca

Québec, 17 au 19 février 2006 -- Contact : Chantal Chartrand, Pastorale Jeunesse du Diocèse de Québec, tél.(418)688-1211 poste 281,

Ottawa, du 24 au 26 février 2006 à l'Université Saint-Paul -- Contact : Manon Chevalier, tél. (613) 738-5025, poste 219, , www.taizeottawa.ca ou Linda Dupuis, 738-5025 ext. 231

Toronto, du 3 au 5 mars 2006 -- Lecia Kiska, The Office of Catholic Youth, Archdiocese of Toronto, 54 Hoskin Avenue, Toronto, Ontario, M5S 3L8, Tél. (416) 599-7676, , www.ocytoronto.org

Logement possible pour ceux qui viendront de l'extérieur.

Mise à jour:

En plus de ces quatre rencontres il y aura, à l'invitation de la pastorale catholique de l'Université Laval, une rencontre avec un frère de Taizé aura lieu à l'Université Laval, le jeudi 16 février

A l'invitation de l'évêque de Nicolet, soirée de prière et de rencontre avec des jeunes du diocèse de Nicolet et de Trois-Rivières, le 13 février, à l'église St-Célestin, non loin de Nicolet

Dimanche 5 mars de 18 h à 21 h 00, rencontre et prière à Burlington, Ontario, Port Nelson United Church, 3132 South Drive at Rossmore Blvd., Burlington, ON L7N 1H7. Contact : Don Parsons, 905-637-5631 (ext.2),

The inaugural issue of Speaking of Unity can be viewed at http://www.ncccusa.org/faithandorder/journals/speakingofunity/.

Cette année, le thème de la Semaine de prière pour l'unité chrétienne nous remémore une promesse de Jésus : « Car, là où deux ou trois se trouvent réunis en mon nom, je suis au milieu d'eux. » (Matthieu 18, 20) Être réceptif à cette présence de Jésus parmi nous demande aux chrétiens d'apprendre à vivre ensemble selon un « oecuménisme de vie » qui va de pair avec notre recherche théologique d'unité. Cela signifie apprendre et partager la tradition spirituelle, les coutumes et les intuitions de chaque confession tout en oeuvrant ensemble au service de la construction du Royaume de Dieu sur terre.

Un oecuménisme de vie requiert la prière commune, le témoignage commun et une mission commune dans la mesure du possible en même temps que nous progressons ensemble, de plus en plus dans la vie de l'Esprit-Saint. Pour ce faire, il est nécessaire de partager avec chacun les aspects ordinaires de la vie, de telle sorte que nous puissions nous reconnaître comme des soeurs et frères en Christ, accueillant en chacun la présence même du Christ.

Ressources 2006 : Là où deux ou trois se trouvent réunis en mon nom, je suis au milieu d'eux (Matthieu 18, 18-20)

Calendriers des activités sont disponible pour Montréal, North Battleford, et Saskatoon.

Les Textes pour les Huit jours de réflexion biblique.

Pour connaître l'origine et pour avoir de l'information sur la Semaine de prière, visitez le site web « Oecuménisme au Canada » au www.ecumenism.net/wpcu/]]> http://ecumenism.net/archive/blog/2006/01/reunies_en_mon.htm http://ecumenism.net/archive/blog/2006/01/reunies_en_mon.htm prièreunité chrétienoecuménisme2006 Wed, 18 Jan 2006 21:35:10 -0600 Week of Prayer for Christian Unity 2006
18-25 January

The theme of this coming Week of prayer for Christian Unity sets before us a promise of Jesus: "where two or three are gathered in my name, I am there among them" (Matthew 18, 20). Being as receptive as possible to the presence of Jesus in our midst requires that Christians learn to live an 'ecumenism of life' together, accompanying our theological search for unity. This means sharing and learning from each other's spiritual traditions, customs, and insights while working concretely together in the service of building up the kingdom of God on earth.

An ecumenism of life entails common prayer, common witness, and common mission wherever possible, as we increasingly come to share in the life of the Holy Spirit together. It entails sharing the ordinary aspects of our lives with each other, so that we can increasingly recognize each other as sisters and brothers in Christ, welcoming in each other the very presence of Christ.

The worship service from the 2006 WPCU international resource package is available for download in MS-Word format. Adapt this resource in your own settings, and print the service freely in your own church bulletins.

Service schedules are now available for Saskatoon, Montreal, and North Battleford.

The texts for the 8 days of Biblical reflection are also available on this website.

Further background information on the Week of Prayer is available on the "Ecumenism in Canada" website at www.ecumenism.net/wpcu/]]> http://ecumenism.net/archive/blog/2006/01/gathered_in_my.htm http://ecumenism.net/archive/blog/2006/01/gathered_in_my.htm prayerchristian unityecumenism2006 Wed, 18 Jan 2006 21:35:00 -0600 le 29 janvier 2006, sur le thème « Notre père Abraham ». La journée comprend une conférence à trois voix : à 14h30, intervention du rabbin Leigh Lerner, rabbi senior de la synagogue Emanu-el Beth Sholom; à 15h intervention du Père Pierre-Marie Delfieux, prieur général des Fraternités Monastiques de Jérusalem; à 15h30, intervention de M. Amir Maasoumi, sociologiue, président du Centre de ressources sur la non-violence. À 16h il y aura un jus et rencontre fraternelle suivi d'une table ronde à 17h. La journée se termine avec les vêpres au sanctuaire à 18h30.

Pour de plus amples renseignements : Sanctuaire du Saint-Sacrement, 500, avenue du Mont-Royal Est, Montréal, QC, H2J 1W5. Tél : (514) 524-1131 (répondeur), www.sdssm.org, . Entre les 22 et 28 janvier 2006, merci de prendre contact auprès de .]]> http://ecumenism.net/archive/blog/2006/01/notre_pere_abraham.htm http://ecumenism.net/archive/blog/2006/01/notre_pere_abraham.htm événementsinterreligiousmontréalabraham Thu, 12 Jan 2006 23:02:18 -0600 Orders are now being taken for the 2006 series of the Growing Together bulletin inserts. The inserts are distributed as a camera-ready black and white master copy. This allows congregations/parishes to copy as many as needed for their church bulletins or other purposes. Growing Together is great for use during Lent. Call the PCE now to order. Phone 306-653-1633 or email . Further information online at www.ecumenism.net/gt.htm

These new office hours will provide a more flexible schedule for the Centre, and will hopefully be more accessible to the friends of the Centre. For further information, contact the PCE at 306-653-1633 or .

How does the celebration of Christmas hope shape our interactions during a federal election campaign? An election campaign provides many opportunities for broad discussion with family and friends, neighbours and political candidates about the kind of life that God calls us to speak, act and live into being.

MCC offers this Election Primer based on our work of relief, development and peacebuilding here in Canada and around the world. We invite you to consider along with us how our faith in Jesus Christ enters the public arena and engages public policy. [Mennonite Central Committee]]]> http://ecumenism.net/archive/blog/2005/12/mcc_election_primer.htm http://ecumenism.net/archive/blog/2005/12/mcc_election_primer.htm electioneducationcanada2006peacejusticeresources Tue, 27 Dec 2005 17:28:43 -0600 KAIROS has put together a resource to assist people in engaging meaningfully in the debate leading up to the election. With many Canadians of faith and goodwill we seek a Canada that defends human rights, promotes economic justice and cares for resources in a sustainable and equitable way. Our election resource explores a number of key issues that flow from this vision through analysis of the current reality and questions for candidates. We hope that it will assist you as you bring core issues into the debate--whether that be in call-in shows, all candidates meetings, door-to-door canvassing or in conversations at the corner grocery store. The resource is available at www.kairoscanada.org/e/action/election/index.asp.

Let's not reject politics at this time steeped in meaning. Instead, let's bring the season's spirit of hope and promise and make this a truly meaning-filled election as we deeply engage with the issues that resolved would lead to a better world for all.

For more information, contact Sara Stratton, Network and Campaign Coordinator, at 1-877-403-8933 x241 or ]]> http://ecumenism.net/archive/blog/2005/12/kairos_election_kit_now_availablegive_your_candidates_a_holiday_present.htm http://ecumenism.net/archive/blog/2005/12/kairos_election_kit_now_availablegive_your_candidates_a_holiday_present.htm 2006ecumenismjusticecanadaelectionkairos Mon, 19 Dec 2005 19:04:20 -0600 [Genève • 19.12.2005] Plus que deux mois avant que se tienne en 2006 la Neuvième Assemblée du Conseil oecuménique des Eglises! Les organisateurs lancent une invitation aux Eglises et aux chrétiens du monde entier pour qu'ils accompagnent et soutiennent cet événement. "Les Assemblées sont souvent des tournants dans la vie du Conseil oecuménique et celle-ci laissera sûrement sa marque dans l'histoire oecuménique", affirme le secrétaire général du COE, le pasteur Samuel Kobia, dans un appel qu'il adresse aux membres et aux organisations partenaires du COE. "J'invite les Eglises, les communautés et les chrétiens du monde entier à prier ensemble le dimanche 12 février et pendant les jours de l'Assemblée qui suivront, unis dans la foi avec la vision commune que l'Esprit de Dieu descendra sur nous et guidera nos travaux pendant ces jours-là. Je les invite à apporter, dans un esprit de solidarité, leur soutien à l'Assemblée, aux propositions et aux perspectives qui se dégageront de la réunion". Plus de 3000 responsables d'Eglise et dirigeants oecuméniques, représentant pratiquement toutes les traditions chrétiennes dans toutes les régions, sont attendus à la Neuvième Assemblée du COE, qui aura lieu à Porto Alegre (Brésil) du 14 au 23 février 2006 et devrait être la plus grande que le COE ait jamais tenue.

Une brochure d'information sur le dimanche de l'Assemblée, des idées de prière et de culte, de la documentation et matière à réflexion sur le thème de l'Assemblée, "Transforme le monde, Dieu, dans ta grâce", sont disponibles en cinq langues sur le site officiel de l'Assemblée du COE: www.wcc-assembly.info ou sur simple demande au COE.]]> http://ecumenism.net/archive/blog/2005/12/le_coe_invite_les_eglises_a_celebrer_partout_le_dimanche_de_lassemblee.htm http://ecumenism.net/archive/blog/2005/12/le_coe_invite_les_eglises_a_celebrer_partout_le_dimanche_de_lassemblee.htm 2006conseil oecuménique des églisescoeoecuménismeunité chrétienassembléconference Mon, 19 Dec 2005 11:42:15 -0600 [Geneva • December 19, 2005] With two months remaining until the World Council of Churches' 9th Assembly in 2006, the organizers have launched an invitation to churches and Christians everywhere to accompany and support the event. "Assemblies are often turning points in the life of the World Council and this Assembly will surely leave its mark on ecumenical history," says WCC general secretary Rev. Dr Samuel Kobia in an appeal sent to WCC members and partner organizations. "I invite churches, communities and Christians in all places to pray together on Sunday 12 February and during the days of the Assembly which will follow, united in a common faith and common vision, that the Spirit of God will come upon us and guide our work during that time, and to offer solidarity and support for the event and the proposals and vision which will emerge from the gathering." The WCC 9th Assembly in Porto Alegre, Brazil, 14-23 February 2006 will gather over 3,000 church and ecumenical leaders representing virtually all Christian traditions and regions in what is expected to be the broadest WCC Assembly ever.

A WCC Assembly Sunday information brochure, ideas for prayer and worship, and materials and reflection on the Assembly theme, "God in your grace, transform the world," are available in five languages on the WCC's official Assembly website: www.wcc-assembly.info or on request from the WCC.]]> http://ecumenism.net/archive/blog/2005/12/churches_invited_to_celebrate_wcc_assembly_sunday_12_february.htm http://ecumenism.net/archive/blog/2005/12/churches_invited_to_celebrate_wcc_assembly_sunday_12_february.htm world council of churcheswcc2006assemblyconferenceecumenicalchristian unityecumenism Mon, 19 Dec 2005 11:41:00 -0600 Every December 6, women and men throughout Canada gather to remember the massacre of fourteen women that took place in Montreal in 1989. The Women's Inter-Church Council of Canada offers an ecumenical service outline every year. This year's liturgy, On this Rock We Will Build: A Service of Remembrance and Hope, can be found at http://www.wicc.org/dec6/2005service-en.pdf

Lire le rapport á www.ecumenism.net/archive/2005_cco_rapport_voyage_sbrown_fr.htm]]> http://ecumenism.net/archive/blog/2005/12/une_reponse_non_violente_a_loccupation_israelienne.htm http://ecumenism.net/archive/blog/2005/12/une_reponse_non_violente_a_loccupation_israelienne.htm 2005investissements responsablespalestineintifadaisraelmoyen estsabeel Sun, 04 Dec 2005 22:09:26 -0600 A trip report by Stuart Brown, Canadian Centre for Ecumenism. The purpose of this trip was to attend an international meeting on responsible investment: "A Non-Violent Response to the Israeli Occupation?" Our Centre was one of the sixty sponsors of this conference, which was organized by the Canadian Friends of Sabeel.

If you would like to contribute to the Feast itself, we would welcome donations of pre-cooked turkeys or boneless ham. Please call Sandra at 306-382-7096 to arrange a donation. For more information, please contact Pastor Shawn at 306-244-1381.

$15 for registration, $7 for underwaged persons, students no charge. Please pre-register by November 9. Contact the PCE for further information at 306-653-1633 or .

Wednesday, November 9, 2005, Room 3050, College of Education, University of Saskatchewan, from 7 to 10 p.m. Everyone is welcome. Sponsored by the Department of Educational Foundations, College of Education, U of S.

The above comes from Sandro Magister, an Italian journalist. The full text can be found at http://www.chiesa.espressonline.it. Magister's article includes a translation of a major piece of Dario Antiseri's original journal article.

May Brother Roger rest in peace, and rise in glory.

Yours in the death and the resurrection of Christ,

Rev. Dr. Jan Bigland-Pritchard, Director for the staff and Board of the Prairie Centre for Ecumenism]]> http://ecumenism.net/archive/blog/2005/08/may_brother_rog.htm http://ecumenism.net/archive/blog/2005/08/may_brother_rog.htm taizéecumenism Thu, 18 Aug 2005 11:27:04 -0600 Frère Roger avait 90 ans. Il avait décidé de prendre la retraite comme le dirigeant de la Communauté cette année, et les frères avaient élu Frère Alois, un catholique allemand, comme le nouveau prieur de Taizé. Frère Roger est mort mardi pendant le service de prière du soir après avoir étant attaqué par une femme avec un couteau. 2.500 autres fidèles ont observé l'assaut. La femme a été prise dans la garde à Maçon.

Les lettres de condoléances ont été envoyées du Centre Canadien d'Oecuménisme et la Conseil Oecuménique des Églises. Le pape Benoît XVI a exprimé la tristesse suivant les nouvelles terrifiant, et l'Archevêque Rowan Williams de Cantorbéry ont appelé les nouvelles « un choc indescriptible. »]]> http://ecumenism.net/archive/blog/2005/08/frere_roger_de.htm http://ecumenism.net/archive/blog/2005/08/frere_roger_de.htm taizéoecuménisme Wed, 17 Aug 2005 13:27:00 -0600 Bro. Roger was 90 years old. He had decided to step down as leader of the community this year, and the brothers had elected Bro. Alois, a German Roman Catholic, as the new prior of Taizé. Bro. Roger died on Tuesday during the evening prayer service after being attacked by a knife-wielding woman. 2,500 other worshippers witnessed the attack. The woman was taken into custody in nearby Maçon.

Letters of condolence have been sent from the Canadian Centre for Ecumenism and the World Council of Churches. Pope Benedict XVI expressed sadness following the terrifying news, and Archbishop Rowan Williams of Canterbury called the news "an indescribable shock."]]> http://ecumenism.net/archive/blog/2005/08/bro_roger_of_ta.htm http://ecumenism.net/archive/blog/2005/08/bro_roger_of_ta.htm taizéecumenism Wed, 17 Aug 2005 13:25:00 -0600 Aux Frères de la Communauté de Taizé
F-71250 Taizé, France

Mes chers frères en Christ

Ayant appris la triste nouvelle du départ de votre prieur tant aimé, le Frère Roger, dans des circonstances si difficiles nous nous hâtons de vous exprimer nos condoléances sincères et profondes. Nous vous assurons de notre solidarité et de nos prières dans ce temps de deuil.

Depuis de longues années, le Frère Roger a inspiré les fidèles de tous les continents, de toutes les églises, à travailler pour l'unité de témoignage que Jésus a voulue pour ses disciples. Dans ce cadre, il a toujours montré un fort intérêt au travail du Centre canadien d'Oecuménisme, et nous garderons toujours une grande reconnaissance de son soutien fidèle et constant. Nous sommes surtout heureux d'avoir le numéro 124 de notre revue Oecuménisme, daté du mois de décembre 1996, qu'il nous a aidés à rédiger avec plusieurs d?entre vous pour édifier nos lecteurs des enjeux du mouvement ?cuménique et surtout de vos programmes et activités.

De la part de tous nos collègues au Conseil d'Administration du Centre, et tous nos collaborateurs dans ses programmes qui ont tant bénéficié de l'inspiration inépuisable du Frère Roger, je vous prie, chers frères en Christ, d'agréer cette expression modeste de notre sympathie.

Dr Stuart Brown
Directeur Général
Centre canadien d'Oecuménisme

My dear brothers in Christ

We have just learned the sad news of the death of your beloved prior, Brother Roger, in such tragic circumstances, and we hasten to express our sincere and profound condolences. We assure you of our solidarity and our prayers in this time of mourning.

For many years, Brother Roger has inspired to believers in every continent, in every church, to work for the unity of witness which Jesus desired for his disciples. In this context, he always showed a kind interest in the work of the Canadian Centre for Ecumenism, and we will always be grateful for his faithful and constant support. We are especially happy to have the issue 124 of our magazine Ecumenism (December 1996), which he, along with several others among you, helped us to edit in order to enlighten our readers about ecumenical questions, especially your own programs and activities.

On behalf of all our colleagues on the Centre's Board of Directors and all our fellow-workers, who owe so much to Brother Roger's untiring inspiration, I beg you, dear brothers in Christ, to accept this modest expression of our sympathy.

Dr Stuart Brown
Executive Director
Canadian Centre for Ecumenism

The delegation consists of:
Bishop Bagrat Galstanian, Canadian Diocese of the Armenian Apostolic Orthodox Church;
Archbishop Sotirios, Metropolitan of the Greek Orthodox Metropolis of Canada;
Archbishop Brendan O'Brien, President of the Canadian Conference of Catholic Bishops;
Archbishop Andrew Hutchison, Primate of the Anglican Church of Canada; and
Professor Richard Schneider, President of the Canadian Council of Churches.

News article: Anglican Primate to join a Canadian ecumenical delegation to Armenia

Conference speakers include: Dr Hanan Ashrawi, internationally recognized spokesperson for peace and Palestinian rights, professor at Birzeit University, first Commissioner General for the Independent Palestinian Commission for Citizens' Rights, and former member of the Cabinet of the Palestinian Authority; the Revd Dr Naim Ateek, Director, Sabeel Ecumenical Liberation Theology Centre in Jerusalem; Farid Esack, theologian from South Africa; Amneh Badran, former Director, Jerusalem Centre for Women; Jeff Halper, Coordinator of the Israeli Committee against House Demolitions (ICAHD), Jerusalem; Clifton Kirkpatrick, Stated Clerk of the General Assembly, Presbyterian Church (U.S.A.); and many more.

For registration information, program updates and a complete list of speakers, visit the Canadian Friends of Sabeel website. Registration deadline: 30 September 2005. Contact by mail: Conference Registrar, c/o KAIROS, 129 St. Clair Ave. West, Toronto, ON, Canada, M4V 1N5; tel: (416) 463-5312 ext. 235.

This past spring it was widely reported that Emmanuel-St. Chad's was on the brink of closing its doors due to the financial crisis. Due to the generosity of two donors, the college has been able to avert closure. In addition, the University of Saskatchewan has returned to negotiations with the college on the purchase of the college buildings. If, or when, the university purchases the property, the funds will greatly assist Emmanuel-St. Chad's in replenishing its depleted endowment. The endowment is reported to be approximately $3 million currently. An estimated $8.5 million is required to maintain the college's current budget. A further capital campaign will be needed to reach this goal.

The study process, entitled Faith Talk II: A draft statement of faith for discussion and response, seeks responses from congregations, groups, and individuals by October 2005. In 2000, the 37th General Council described the proposed draft statement as "honouring the diversity of our church and acknowledging our place in a pluralistic world and in an ongoing and developing tradition of faith." They further instructed the Committee on Theology and Faith to "give priority to engaging the church in conversation on the nature of the church (ecclesiology), ministry and sacrament." The committee intends to revise the current draft in light of responses from the wider church, and to submit the proposed new statement of faith to the 39th General Council in 2006.

The PCC/CRC conversations are in addition to a broader multilateral dialogue involving the two churches, together with the United Church of Canada and the Evangelical Lutheran Church in Canada. The multilateral dialogue is characterized more as a "checking in" without a specific agenda to move towards a more formal relationship.

Prière d'envoyer les candidatures à :
Ordre du Mérite oecuménique
Centre canadien d'oecuménisme, 2065, rue Sherbrooke Ouest, Montréal QC H3H 1G6.
Courriel :
Date limite : 23 septembre 2005.

Send nominations to:
2005 Ecumenical Leadership Award
Canadian Centre for Ecumenism, 2065 Sherbrooke Street West, Montreal QC H3H 1G6
email: with "Ecumenical Leadership Award" in the subject line.
Deadline: September 23, 2005.

An Introduction to Mary: Grace and Hope in Christ, prepared by the Rev. Don Bolen, co-secretary of ARCIC II, and staff-person at the Pontifical Council for Promoting Christian Unity and A Commentary by Jared Wicks, s.j. are available on the Vatican website; A commentary and study guide by Timothy Bradshaw is available on the Anglican Commmunion website.

A French translation, Marie : grâce et espérance dans le Christ, is available on our site in HTML.

A Spanish translation, María : Gracia y Esperanza en Cristo, is now available in PDF on the Anglican Communion website.

A print edition of Mary: Grace and Hope in Christ was published in Britain by Continuum (£7.99); ISBN 0-8192-8132-8. It is available in Canada for $19.95 from Novalis at 49 Front St. East, Toronto, Ontario, M5E 1B3. Phone 416-363-3303 or toll free 877-702-7773. Email: .

In addition to scientific articles, Oasis will publish documents, interviews and reports as well as film and book reviews. It will include a photographic service, which, in the inaugural edition is dedicated to life in a Coptic Christian community in Cairo. The cover of the first issue of Oasis, published at the end of February, focused on "Majorities and Minorities."

The review, an initiative of Cardinal Angelo Scola, patriarch of Venice, is published by the Oasis International Studies and Research Centre, which forms part of the Studium Generale Marcianum, the academic and cultural centre recently set up by the Patriarchate of Venice.

I wonder whether this gives us some insight into Benedict's character, or at least some insight into his attitude towards married life. He ends his comments by calling for more vocations to the priesthood and religious life. That's not exactly a rousing endorsement of marriage.

We should remember that Benedict's favourite theologian is Augustine of Hippo, who had very similar fears about marriage. It is good and natural in theory, but a risky venture that might imperil your salvation. One is better off avoiding it altogether.

As I have been reading various news reports, blogs, and editorials commenting upon the the new Anglican - Roman Catholic dialogue report on "Mary: Grace and Hope in Christ" I have been a little annoyed to hear critics repeat the same line again and again: that the "old ecumenism" is wishy washy. This is frequently contrasted with a proposed new ecumenism that would be committed to truth. What? Is the "old ecumenism" not committed to truth? The bulk of my annoyance stems from the fact that these critiques are not only rejecting the conclusions of the dialogues (a legitimate response), but also that they present the theologians and churches involved as insincere or unfaithful. Most of time these critiques stem from a general rejection of the ecumenical endeavour, not from any understanding of the content of the dialogues.

The 'ARCIC method', which is by now well tried and tested, is to go behind entrenched positions or statements of doctrines which have proved divisive and to see, as much as we can, what as Anglican and Roman Catholic Christians, we hold in common. Often ARCIC has used new language or perspectives, or revisited old language and perspectives, to bring out what we have in common and what we can say together. This is what we have done when faced with the questions over Mary which have proved divisive between our two communions. In the work of ARCIC as a whole the theme of communion has held much of our work together. In our work on Mary it was often the insights of the East (Mary as 'all-holy'; the 'dormition' of Mary) which helped us approach the problems that have divided the West. However, the truly fresh perspective we have brought to our work is that of Pauline theology: we have reflected on the place of Mary in our shared Christian faith in the light of the the Scriptural themes of grace and hope in Christ. (from ACNS 3983)

All ecumenical dialogues present their agreed statements to the churches for study, reflection, and hopefully reception. Reception is a complicated process. It is more than presenting it to the next Lambeth Conference or the Congregation for the Doctrine of the Faith. It is about the evaluation of the agreement in and through the life of the churches. It is not only about determining whether the statement is faithful to earlier statements but also about whether it is faithful to Scripture and the Tradition lived in the life of the churches today. Reception requires a sincere response, reflection, and evaluation on the part of the whole church.

For those who have not yet seen the ARCIC document, I have permission to post it online at « http://www.ecumenism.net/archive/arcic/mary_en.htm » on June 1st. It will also be available in French on the same day at « http://www.ecumenism.net/archive/arcic/mary_fr.htm  ».

The Anglican Roman Catholic International Commission (ARCIC) has released its latest document in its continuing dialogue.

Also called 'The Seattle Statement', the ARCIC Co-Chairs, Archbishop Alexander Brunett of the Roman Catholic Archdiocese of Seattle, and Archbishop Peter Carnley, Primate of the Anglican Church of Australia, were present at the celebration of the publication of the document, at St James' Roman Catholic Cathedral, Monday 16 May 2005.

The Revd Canon Gregory Cameron, Anglican Co-Secretary of ARCIC, speaking in Seattle said, 'This document represents sustained reflection on an aspect of Christian faith in which many Christians have found spiritual strength. It is our hope that all Christians will be helped by this statement to understand why Mary has been a figure of such significance.'

The UK launch will take place in the Jerusalem Chamber at 12 noon on Thursday 19 May. Press and media are welcome; registration is required due to limitation in numbers.

An Introduction to Mary: Grace and Hope in Christ is also found here, prepared by the Revd Canon Donald Bolen, Roman Catholic Co-Secretary of ARCIC.

An additional story of the celebration will appear on ACNS later today.

For press media information contact: Canon Jim Rosenthal
+44 (0) 780 389 4751 on site in Seattle.

Mary: Grace and Hope in Christ is published by Continuum Morehouse.

Update: The full English and French texts were published on "Ecumenism in Canada" on June 1, 2005.

Pointing to relations between the Catholic Church and the Anglican Communion, the text notes: "Over the past two years, the Pontifical Council has been concerned by the impact of recent developments in Anglicanism in North America on our relations. The publication of 'The Windsor Report' and the communique issued by the Anglican Primates on February 24 have sought to clarify the direction (in which) the Anglican Communion wishes to move" and "have offered new hope that our dialogue can continue to make progress towards the full communion which has been its aim since it was first conceived in March of 1966" by Pope Paul VI and then Archbishop of Canterbury Michael Ramsey.

"Faced with major tensions within the Anglican Communion, the Archbishop of Canterbury, Dr Rowan Williams, established the 'Lambeth Commission', mandating it to prepare" The Windsor Report, which was published in October 2004 and "proposes various practical steps to situate the autonomy of Anglican provinces more clearly within the interdependence of the Anglican Communion." Archbishop Williams invited Cardinal Kasper to write a letter offering reflections on the report and to come to London for conversations at the Anglican Communion Office. On both occasions, Cardinal Kasper emphasized the importance of clarifying both ecclesiological and moral issues related to the current situation.

Following the publication of "Mary: Grace and Hope in Christ," IARCCUM will resume its review of the work of ARCIC II, and present a synthesis of that work to respective Anglican and Catholic authorities.

According to a VIS report published May 13, 2005, the Anglican-Roman Catholic dialogue will be back on track following next Monday's release of a document on Mary. IARCCUM (pronounced "yar-come") is the International Anglican-Roman Catholic Commission for Unity and Mission. It was established after the Mississauga consultation between bishops of the two communions in 2000. It was intended to parallel the work of ARCIC II (the theological dialogue) with an emphasis on "communion in mission", that is, to find ways that Anglicans and Roman Catholics can work together to reflect the current stage of our unity. IARCCUM's mandate was detoured following the 2003 consecration of Gene Robinson and the New Westminster decision to bless same-sex unions.

This step is also important for internal Anglican reasons. It gives a signal to Anglican conservatives that Rome believes that the measures taken by the primates are sufficient, and that Rome believes that the Anglican Communion continues to be a viable ecumenical partner. This is not only a statement about the Vatican's trust in the sincerity and moral integrity of the Anglican Communion, but also that the Vatican believes that there will still be an Anglican Communion in the foreseeable future. Not all Anglican conservatives care what Rome thinks, but many do. Though they may have reservations about Rome for theological, historical, and scriptural reasons, they also recognize similar concerns for orthodoxy and social conservatism. So Rome is prepared to work together with Anglicans even while Anglicans work internally to resolve some issues that trouble their own communion's unity. This should send a signal to Anglican conservatives that staying within Anglicanism, and working for the unity of Anglicanism, is preferable to schism.

Just as the Vatican suspended the IARCCUM plenary meetings in order to signal displeasure and concern with Anglican internal decisions, they are now using the reestablishment of the plenary meetings to signal to all parties that it is now time to return to the fundamental task of ecumenical dialogue and cooperation.

Update: The full text of the ARCIC Seattle Statement "Mary: Grace and Hope in Christ" can be found online at www.ecumenism.net/archive/arcic/mary_en.htm.

Why not participate online? Here is how:

* Tune in to live broadcasts of the plenary sessions on the internet.
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Participez sur Internet ! Voici comment :

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* Recevez de nouvelles par e-mail sur ce qui se passe à la conférence, par la service d'information en ligne.

Theological education on the University of Saskatchewan campus has been a beacon of hope for prairie communities through the cooperation of Anglican, Lutheran and United Church seminaries in training men and women for ministry in several denominations. Cooperative training has grown in importance due to the strong value of ecumenical relationships in city and rural churches alike.

The loss of Emmanuel-St. Chad will undermine the ability of the church to support rural congregations with clergy trained for the ecumenical context. It will undercut the role of congregations to be places of hope in rural communities. Its loss will diminish the ecumenical spirit of cooperation in training and ministry.

We offer our support in prayer to Emmanuel-St. Chad's council, administration, students, staff and faculty in this difficult time.

Rev. Dr Jan Bigland-Pritchard
Director, Prairie Centre for Ecumenism
On behalf of the Saskatoon Local Church Leaders Group

Décrivant Benoît XVI comme un homme "connu pour son intégrité théologique et sa loyauté ecclésiale, sa simplicité évangélique et sa sensibilité pastorale", le pasteur Kobia a exprimé l'espoir que sous son pontificat, "l'Eglise catholique romaine, avec un engagement renouvelé, s'attacherait à manifester dans la vie des fidèles et de l'Eglise tout entière les enseignements et l'esprit d'ouverture oecuménique dont le Concile Vatican II a donné l'exemple."

Dans la lettre qu'il a envoyée de Genève le 20 avril au pape nouvellement élu, le secrétaire général du COE souligne que la vision ecclésiologique du Concile Vatican II s'est montrée "ouverte à toutes les valeurs ecclésiales présentes chez les chrétiens d'autres traditions" et, par conséquent, a "inspiré, encouragé et renforcé l'engagement des fidèles de l'Eglise catholique romaine dans leur chemin à la rencontre de leurs soeurs et frères en Christ et dans l'expérience de la communion réelle bien qu'imparfaite avec eux."

"Nous prions, a ajouté le pasteur Kobia, pour que votre pontificat soit un temps béni de dialogue entre les Eglises, de dialogue dans la vérité et dans l'amour, de dialogue en tant qu'échange de dons entre les Eglises chrétiennes - un dialogue de conversion." [COE]

Describing Benedict XVI as a man "known for his theological integrity and ecclesial loyalty, his evangelical simplicity and pastoral sensitivity," Kobia expressed his hope that his pontificate will "constitute a time for the Roman Catholic Church to apply, in a renewed commitment, the teachings and the spirit of ecumenical openness exemplified in the Second Vatican Council to the life of her faithful and of the whole Church."

In a 20 April letter from Geneva to the newly-elected pope, Kobia also emphasized that the ecclesiological vision of the Second Vatican Council has been "open to all ecclesial values present among Christians of other traditions," and therefore "has prompted, encouraged and strengthened the commitment of the Roman Catholic faithful to the journey towards encountering their sisters and brothers in Christ and experiencing the real, though imperfect, communion with them".

"We pray," says Kobia, "that your Pontificate become a blessed time of dialogue between churches, of dialogue in truth and love, of dialogue as an exchange of gifts among Christian churches, a dialogue of conversion". [WCC]

Nous sommes surtout reconnaissants pour les nombreuses instances d'appui que le Saint Père a fournies pour nourrir un esprit de famille parmi les chrétiens des diverses confessions et pour encourager un dialogue sain et fructueux parmi les adeptes de toutes les grandes religions. Sa détermination dans la souffrance nous a donné un exemple formidable du service chrétien et nous joignons nos prières à celles de ses ouailles pour le repos de son âme.

Dr. Stuart E. Brown
Directeur général
Centre Canadien d'Oecuménisme

We are especially grateful for the many occasions of encouragement which the Holy Father gave to the development of a true sense of family among Christians of various denominations and to growth of a healthy and fruitful dialogue with people in all the great religions. His perseverence in suffering gave us a sterling example of Christian service and we join our prayers with those of all his flock for the repose of his soul.

Dr. Stuart E. Brown
Executive Director
Canadian Centre for Ecumenism

Pope John Paul II has been among the most outstanding personalities during these last decades, with an impact far beyond the Roman Catholic Church and the Christian community world-wide. During his pontificate, the Roman Catholic Church affirmed its universal vocation and strengthened its internal coherence. His commitment to social justice and reconciliation, to human rights and the dignity of the human person, as well as to Christian unity and inter-religious understanding, will be gratefully remembered.

...

Having consciously adopted the name John Paul on his election to office, Karol Wojtyla was not simply seeking to honour his immediate predecessor, but to continue and complete the reforming work of Pope John XXIII and Paul VI. In his work, therefore, he also sought to promote relations with other Christian churches and engage in the search for Christian unity with them.

An immediate concern was rapprochement with the Orthodox churches, and he constantly sought to strengthen and develop the bonds between the "successors" of the brothers Andrew and Peter. In his visits throughout the world, Pope John Paul II took every opportunity to meet with leaders of other churches and to encourage his Roman Catholic colleagues to engage fully in local ecumenical initiatives and councils.

Of particular interest is his attempt to offer a vision of unity; his encyclical Ut Unum Sint draws on the insights and experiences of Roman Catholic involvement in the ecumenical movement, and offers substantial reflections on the nature of dialogue and unity. Indeed, this encyclical is unusual in citing reports from the wider ecumenical movement - notably that of the WCC Faith and Order Commission.

To further the moves towards unity, John Paul II in the Encyclical invited other churches to reflect with him on the role and structure of the Petrine ministry as a servant of Christian unity; he also invited his church to apologize for the sins committed during its history which contributed towards division. This was most evident during the Millennium Celebrations in Rome on 13 March, 2000, when he sought forgiveness from other churches for sins committed against them by representatives of the Roman Catholic Church.

As Bishop of Rome, the Pope initiated a series of events and reflections on the work and being of the Holy Trinity to celebrate the 2000th anniversary of the birth of Jesus of Nazareth. This drew Christians of different churches in all parts of the world into an intentional ecumenical process at local and international level and provided encouragement for local ecumenism.

Efforts were also made to seek dialogue with people of other faiths. On two occasions at Assisi, the Pope invited leaders of the major world religions to join him to pray for world peace - in 1986 , and in January 2002 (the latter in the light of the terrorist attack of 11 September 2001 on the United States and the subsequent actions) - and to promote a culture of peace to counter the prevailing culture of war.

His strong proclamations and actions for peace, particularly in the two Gulf wars and in the Palestinian-Israeli conflict have been particularly important. By lifting up this common concern of churches worldwide and the ecumenical movement as a whole, he strengthened the voices of Christians everywhere working to overcoming injustice and promote lasting peace.

The pontificate of John Paul II has bridged in a courageous way a period of profound changes and transformations in the church and in the world. A new era and a new millennium have begun, which will require fresh responses in the Roman Catholic Church and in the ecumenical movement.

Additional information: Juan Michel, +41 22 791 6153 +41 79 507 6363; .
Cf. also WCC Press Release of 2 April 2005

Le pape Jean-Paul II a été l'une des personnalités les plus marquantes de ces dernières décennies, et son influence a largement dépassé les limites de l'Eglise catholique romaine et de la communauté chrétienne mondiale. Sous son pontificat, l'Eglise catholique romaine a affirmé sa vocation universelle et renforcé sa cohérence interne. On se souviendra avec reconnaissance de l'engagement du pape en faveur de la justice sociale et de la réconciliation, des droits et de la dignité de la personne, de l'unité des chrétiens et de l'entente entre les religions.

...

Ayant délibérément choisi le nom de Jean-Paul lors de son élection, Karol Wojtyla n'entend pas seulement rendre hommage à son prédécesseur, mais poursuivre et compléter les réformes entreprises par les papes Jean XXIII et Paul VI. C'est pourquoi il s'efforce aussi de favoriser les relations avec les autres Eglises chrétiennes et de s'engager à leurs côtés dans la quête de l'unité.

Un des soucis premiers de Jean-Paul II est le rapprochement avec les Eglises orthodoxes. Il cherche sans relâche à renforcer et à développer les liens entre les « successeurs » des frères André et Pierre. Dans ses voyages, il ne manque jamais une occasion de rencontrer les responsables d'autres Eglises et d'encourager ses collègues catholiques romains à s'engager pleinement dans les initiatives et conseils oecuméniques à l'échelon local.

La manière dont il propose une vision de l'unité est particulièrement intéressante : dans son encyclique Ut Unum Sint, il s'appuie sur les perspectives et les expériences des catholiques romains engagés dans le mouvement oecuménique, et il offre une réflexion de fond sur la nature du dialogue et de l'unité. Ce texte a ceci d'inhabituel qu'il cite des rapports publiés dans le cadre du mouvement oecuménique, en particulier par la Commission Foi et constitution du COE.

Pour favoriser le cheminement vers l'unité, Jean-Paul II, dans cette encyclique, invite les autres Eglises à réfléchir avec lui au rôle et à la structure du ministère de Pierre en tant que serviteur de l'unité des chrétiens ; il invite aussi son Eglise à présenter ses excuses pour les péchés commis au cours de son histoire, qui ont contribué à la division. Dans le même sens, lors des célébrations du millénaire à Rome, le 13 mars 2000, il demande pardon aux autres Eglises pour les péchés commis contre elles par les représentants de l'Eglise catholique romaine.

A l'occasion de la célébration du 2000e anniversaire de la naissance de Jésus de Nazareth, le pape, en tant qu'évêque de Rome, est l'initiateur d'une série d'événements et de réflexions sur l'oeuvre et l'être de la Sainte Trinité. Ces manifestations incitent les chrétiens de nombreuses Eglises du monde entier à s'engager résolument dans une démarche oecuménique locale et internationale, et encouragent l'oecuménisme local.

Des efforts sont aussi faits pour amorcer le dialogue avec les fidèles d'autres religions. En deux occasions, en 1986 et en janvier 2002 - suite à l'attaque terroriste du 11 septembre 2001 contre les Etats-Unis et aux mesures qui en ont découlé -, le pape invite les responsables des grandes religions du monde à se rendre avec lui à Assise pour prier en faveur de la paix et prôner une culture de la paix capable de faire échec à la culture dominante de la guerre.

Ses proclamations énergiques et ses actions en faveur de la paix, en particulier lors des deux guerre du Golfe et dans le conflit israélo-palestinien, sont particulièrement importantes. En exposant cette préoccupation des Eglises dans le monde et dans l'ensemble du mouvement oecuménique, il renforce la voix des chrétiens qui, partout, travaillent à vaincre l'injustice et à promouvoir une paix durable.

Jean-Paul II a mené son pontificat avec courage à une époque où l'Eglise et le monde traversaient des transformations et des changements profonds. Une époque et un millénaire nouveaux se sont ouverts, qui exigeront de l'Eglise catholique romaine et du mouvement oecuménique des réponses nouvelles.

Informations complémentaires: Juan Michel, +41 22 791 6153 +41 79 507 6363; .
Cf. Communiqué de presse du 2 avril 2005

"Sa Sainteté le pape Jean-Paul II restera dans les mémoires comme l'un des chefs spirituels les plus courageux de notre temps. Il a manifesté ce courage aussi bien face à la maladie que dans sa conduite de l'Église, ses écrits et ses déclarations. Dans le cadre du mouvement oecuménique, il a constamment affirmé que le profond engagement de l'Église catholique romaine dans l'oecuménisme était irréversible. En affrontant les défis de l'Église dans le monde, il a ouvert un dialogue avec les autres traditions religieuses et n'a cessé de se préoccuper des problèmes relatifs à la justice sociale et aux valeurs morales et éthiques. En tant qu'Africain, je suis sensible à l'importance qu'il a accordée au Synode pour l'Afrique et à la sollicitude pastorale qui l'a porté à s'identifier aux populations de ce continent."

"Sa Sainteté le pape Jean-Paul II restera comme une figure marquante de l'histoire moderne de la chrétienté mondiale. Ses efforts constants pour faire de l'Evangile du Christ une réalité vivante dans la vie des gens, son témoignage prophétique infatigable visant à faire des valeurs morales les principes directeurs des sociétés humaines, son engagement sans faille en faveur de l'unité chrétienne, son ouverture aux autres religions, inspirée par la vision d'une communauté humaine réconciliée vivant ensemble dans la diversité, et sa lutte incessante en faveur de la justice, des droits humains et de la liberté font de Sa Sainteté une personnalité exceptionnelle qui a accompli de grandes choses. En ma qualité de président du comité central du Conseil oecuménique des Églises, et aussi comme catholicos arménien de Cilicie, j'ai eu le privilège de rencontrer Sa Sainteté en différentes occasions et d'être témoin de sa foi, de la profondeur de sa sagesse et de la clarté de sa vision."

"His Holiness Pope John Paul II will be remembered as one of the most courageous spiritual leaders of our time. He demonstrated this courage as much in his illness as he did through his leadership, his writings and his pronouncements. In the one ecumenical movement he constantly affirmed as irreversible the deep involvement of the Roman Catholic Church in ecumenism. In responding to the challenging issues for the church in the world, he opened a dialogue with other religious traditions, and addressed constantly issues of social justice and moral and ethical values. As an African, I recognise the importance he gave to the African synod, and the pastoral care in which he identified with the people of Africa."

"His Holiness Pope John Paul II will remain an outstanding figure in the modern history of world Christendom. In fact, his relentless effort to make the Gospel of Christ a living reality in the life of people, his unyielding prophetic witness to make the moral values the guiding principles of human societies, his firm commitment to the cause of Christian unity, his openness to other religions with a clear vision of living together as a reconciled community in the midst of diversities, and his continuous advocacy for justice, human rights and freedom made him an exceptional figure of great achievements. As moderator of the World Council of Churches central committee and as the Armenian Catholicos of Cilicia, I had the privilege to meet His Holiness on different occasions and witnessed the strength of his faith, the depth of his wisdom and the clarity of his vision."

Lien : www.protestants.org
Mots clés : Fédération protestante | protestantisme français

One of the things that happens during the Week of Prayer for Christian Unity, and other times when we gather together as Christian churches to pray and worship God together, is that we learn about one another. And it very often means that we're learning what is different about other churches than our own. The different hymns we sing, or the praise choruses. The kind of prayers we say. What our worship spaces look like, crosses displayed, pews or chairs, straight rows or circles, stained glass, high pulpits, liturgical colours, powerpoint projectors, prominent altars or communion tables. Do we stand to pray, sit to sing, kneel or raise our hands? Add to all of these differences and more, the theological distinctions that you may notice as you visit churches from traditions different from your own.

Those of you who have been attending these services for many years in Saskatoon have probably already encountered the range of differences that once surprised, shocked, or confused you. You may not be completely comfortable in the worship of every other tradition, but you're not surprised anymore when the RC's or the Anglicans make the sign of the cross, when the evangelicals raise their arms in praise, or when the Presbyterian preacher goes on a bit long.

Over the last several years, even as I was preparing for ordained ministry in the Presbyterian Church in Canada, I have also been learning about the Roman Catholic Church. Many of you will know that I am married to a Roman Catholic Christian, and that has meant for me both the opportunity and, in fact, the necessity that I learn about my husband's church tradition. In order to get to know him, I had to get to know his church, because I could see that it is a part of who he is, a part of his identity. Similarly, he had to get to know my church to know me, because it's a part of who I am.

I think that in order for our churches to be in relationship with one another - for us to move towards the unity that God wants for us - we need to know one another. We need to learn about our differences and distinctions, and have the opportunities to learn about and from each other's gifts.

I think this is something that we do reasonably well at. But I think we need also to remind ourselves that while it's good - this getting to know one another and respecting and even valuing our differences - it's just the first step, just a baby step really, towards Christian Unity.

All week we've been exploring the text from 1 Corinthians, chapter 3, and this morning is no exception. Remember we're talking about a community of new Christians that is racked with strife and division. If Chloe's people have reported accurately to the Apostle Paul, some say, "I belong to Paul" while others, "I belong to Apollos" or "I belong to Cephas" or "I belong to Christ."

And though the Corinthians may seem like they come from a world away, from a foreign culture, place, and time? still, I can't help but be reminded of the many meetings and conversations around the breakfast tables? I belong to St. Anne's. I belong to St. John's. I belong to McClure. I belong to Zion.

And I want to say, "That's different from the Corinthian situation. We're not fighting with the people from St. Paul's down the street. We don't have any trouble with them at all. It's just that we like to do things our way." And I wonder if the Corinthian Christians would have said something similar. "We don't have anything against the Apollan Christians, but we identify better with Pauline Christianity." And quietly, to those whom they could trust, "We're pretty sure that they'll come round to our way of thinking eventually. It's just a matter of time. It makes the most sense, after all."

This morning, I invite you to take a moment and to think of the best thing about your church tradition. What is the unique contribution that your denomination has to offer to the church as a whole and to the world? Take a moment, and think what that gift is. Have you thought of it? Now, believe me, and believe the scripture readings that we read this morning. The greatest gift that you and your church have to offer the world is not the thing you are thinking of.

Paul tells the divided Corinthian Church that they are God's temple and that God's Spirit dwells in them. And that is the gift that we carry into the world as well. As members of the Body of Christ, God's Spirit lives in us, and acts in us, and works through us. "We are God's own people, in order that we may proclaim the mighty acts of him who called us out of darkness into his marvelous light."

Whatever other gifts we may be blessed with, whatever differences we may have, we share this in common, that we are the church together and God's Spirit dwells in us. Take for a moment the image a temple. Paul says that we are God's temple. We - as in, the church, the whole church, the universal church, all of us - we are God's temple, the place where God's Spirit lives. And Paul says that if anyone destroys God's temple, God will destroy that person. For God's temple is holy.

Okay, now imagine your particular church as a brick, or maybe a few bricks if you belong to a really big church. The bricks are different colours... beautiful colours, many of them. And the ones that aren't beautiful are made out of the best materials. They're solid and they'll last for ages and ages. Some are really old and have stood the tests of time. Some are brand new and have new-fangled designs that make them very attractive. But the bricks are scattered. Some of them are piled together in haphazard groups, and others pretty much stay in their own corner away from the others. They say that the colour scheme just won't work together, and the bricks are different sizes and shapes, so it'll be hard to put them together right. And then of course, there's the argument about where to build... some of them have a wall already started, maybe that's the place to get going, but others disagree.

May God's Spirit be with us and in us and work through us to build us together into a dwelling place for God. And may our foundation be Christ Jesus our Lord, that we all may be one in him. Amen.

Rev. Amanda Currie
St. Andrew's Presbyterian Church, Saskatoon
January 27, 2005 -- Week of Prayer for Christian Unity

The churches in Slovakia have recognized the need to pray for growth in faith marked by unity in service and mutual understanding. Their experience challenges all churches and Christian communities since we, Christians, are co-workers with God, building on the one foundation laid by God, namely Jesus Christ. The foundation has been laid, but the edifice that rises on it depends on the collaborative work of each builder.

The churches in Slovakia invite us, during this Week of Prayer for Christian Unity to reflect together as different churches, to ask a blessing for each other, and to see where we can grow together in unity.

To help us plan celebrations in our local communities, Novalis has prepared the Week of Prayer for Christian Unity kit providing resources and printed materials. To order, please call Novalis at (877) 702-7773 ext. 239.

Les Églises de Slovaquie ont compris la nécessité de prier pour que les chrétiens et chrétiennes grandissent dans la foi et que cette croissance soit marquée par l'unité dans le service et par une compréhension réciproque. Nous, chrétiens et chrétiennes, avons une grande responsabilité dans notre service. Le fondement a été posé mais l'édifice construit sur ce fondement dépend du travail de chaque bâtisseur.

Les Églises de Slovaquie nous invitent, pendant cette Semaine de prière, à réfléchir ensemble en tant qu'Églises différentes, à implorer la bénédiction de Dieu les uns pour les autres et à rechercher dans quels domaines il nous est possible de croître ensemble dans l'unité.

Pour nous aider à vivre ces huit jours de prière, la trousse : Semaine de prière pour l'unité chrétienne, préparée par Novalis, offre des suggestions d'activités et du matériel imprimé à l'intention des groupes qui planifient les célébrations oecuméniques dans leurs communautés locales. Vous pouvez en faire la demande à Novalis au (514) 278-3025 ou 1-800-668-2547.

Dr. Brown was Program Secretary for Christian-Muslim Relations in the Department of Dialogue with People of Living Faiths at the World Council of Churches in Geneva from 1983-1988 and General Secretary of the Canadian Council of Churches from 1988-1993. He is fluent in English, French, and Arabic and reads German, Italian, Spanish, Swahili, and Turkish. Dr. Brown and his wife, Margaret, have four adult children and five grandchildren. His appointment as Director of the Canadian Centre for Ecumenism marks the first time an Anglican or layperson has held this post.

Founded in 1963 by Rev. Irénée Beaubien, a Jesuit and Officer of the Order of Canada, the Centre was instrumental in encouraging all the major churches to cooperate in a common Christian Pavilion at Expo 67 held in Montreal. The Canadian Centre for Ecumenism continues its involvement in dialogues between members of various churches and world religions, in education for better understanding and cooperation among believers, and in spiritual initiatives such as the Week of Prayer for Christian Unity. It has developed a Guide for Muslim-Christian Marriages, it publishes the quarterly Ecumenism that is received in forty countries around the world, and it maintains a specialised library accessible to the public. Previous directors of the Canadian Centre for Ecumenism were Fr Irénée Beaubien, s.j., Fr Thomas Ryan, c.s.p., Fr Philippe Thibodeau, and Bro. Gilles Bourdeau, o.f.m.

For more information please contact:

Rev. Canon David Oliver
President, Board of Directors
Canadian Centre for Ecumenism
2065 Sherbrooke West, Montreal QC, H3H 1G6
ph: (514) 937-9176; fax: (514) 937-4986
email: info [at] oikoumene.ca

M. Brown a été secrétaire du programme des relations entre chrétiens et musulmans au sein de l'équipe responsable du dialogue interreligieux du Conseil oecuménique des Églises, à Genève, de 1983 à 1988, et secrétaire général du Conseil canadien des Églises de 1988 à 1993. Il parle couramment l'anglais, le français et l'arabe et lit l'allemand, l'italien, l'espagnol, le swahili et le turc. Sa femme Margaret et lui ont quatre enfants et cinq petits-enfants. M. Brown est le premier anglican et le premier laïc à détenir le poste de directeur du Centre canadien d'oecuménisme.

Fondé en 1963 par le père Irénée Beaubien, S. J., officier de l'ordre du Canada, le Centre a joué un rôle de premier plan dans l'érection d'un pavillon chrétien commun sur le site de l'exposition universelle de Montréal en 1967, avec la collaboration de toutes les principales Églises. En 1976, Le Centre s'est adjoint un conseil d'administration interconfessionnel. Le Centre poursuit son engagement dans les dialogues entre membres de diverses Églises et des grandes religions du monde, dans la formation à la compréhension et à la coopération entre croyants et dans des initiatives d'ordre spirituel comme la Semaine de prière pour l'unité chrétienne. Le Centre a réalisé un Guide pastoral des mariages islamo-chrétiens. Il publie une revue trimestrielle, Oecuménisme, qui est distribuée dans une quarantaine de pays à travers le monde et il met à la disposition du public une importante bibliothèque spécialisée. Les précédents directeurs du Centre ont été le père Irénée Beaubien, S.J., le père Thomas Ryan, C.S.P., l'abbé Philippe Thibodeau et le père Gilles Bourdeau, O.F.M.

Pour obtenir de plus amples informations, prière de contacter :

Rév. chanoine David Oliver
Président, Conseil d'administration
Centre canadien d'oecuménisme
2065 rue Sherbrooke Ouest, Montréal QC, H3H 1G6
tél. : (514) 937-9176; télec. : (514) 937-4986
adresse de courriel :

Dr. Kobia will begin his visit in Winnipeg where he will give a public lecture on the topic of 'Ecumenism in the 21st century' at the University of Winnipeg. In the afternoon of September 30th he will meet with aboriginal leaders.

In Toronto, Dr. Kobia will meet with various church houses and speak at a dinner for the church leaders of Canada. On Saturday, October 2nd, he will give the theme address at a public lecture, at 10:00 a.m., sponsored by Toronto School of Theology and the Canadian Centre for Ecumenism at Emmanuel College, Toronto School of Theology. The topic of his address will be 'The Impact of Inter-Faith Relationships on the Theology and Practice of Classical Ecumenism'.

In Ottawa, on Sunday, October 3rd, which is World-wide Communion Sunday, Dr. Kobia will be in morning worship at Parkwood Presbyterian Church. He will then be the guest preacher at a special, public, ecumenical service at 4:00 p.m., in Southminster United Church, hosted by the congregation of Southminster United Church and the Parish of Trinity Anglican Church with the representation of the Canadian Council of Churches.

Dr. Kobia will give the opening remarks at the Forum on Ecumenical Dialogues, Monday, October 4th, an event taking place at Southminster United Church, hosted by the Commission on Faith and Witness of the Canadian Council of Churches.

For more information please contact:

The Rev. Paul N. Johnson
Evangelical Lutheran Church in Canada, Winnipeg
(204) 984-9175

The Rev. Dr. Karen Hamilton
Canadian Council of Churches, Toronto
(416) 972-9494, ext 22

Ms. Adèle Brodeur
Canadian Centre for Ecumenism/Centre canadien d'oecuménisme, Montreal
(514) 937-9176

The Rev. Dr. James Taylor Christie
Southminster United Church
15 Aylmer Ave., Ottawa
(613) 730-6874

A biography of The Rev. Dr. Samuel Kobia is available on the CCC website.

M. Kobia se rendra d'abord à Winnipeg, où il prononcera une allocution publique sur le thème de « l'oecuménisme au 21^e siècle » à l'université de Winnipeg. L'après-midi du 30 septembre, il rencontrera des dirigeants autochtones.

À Toronto, il rencontrera diverses organsations ecclésiales et prendra la parole lors d'un dîner pour les dirigeants des Églises canadiennes. Le samedi 2 octobre à 10 heures, il prononcera l'allocution thématique lors d'une conférence publique parrainée par la Toronto School of Theology et le Centre canadien d'oecuménisme à Emmanuel College, Toronto School of Theology. Son allocution aura pour thème « L'impact des relations interreligieuses sur la théologie et la pratique de l'oecuménisme classique.»

À Ottawa, le 3 octobre, dimanche de la communion mondiale, Dr. Kobia participera au culte matinal à l'Église presbytérienne Parkwood. Il sera ensuite prédicateur invité lors d'un service oecuménique public extraordinaire, à 16 heures, en l'église unie Southminster; la communauté de cette dernière et la paroisse anglicane de la Trinité seront les hôtes de cette cérémonie, où le Conseil canadien des Églises sera représenté.

Le Dr Kobia fera les remarques préliminaires lors du Forum sur les dialogues oecuméniques, le lundi 4 octobre; l'activité se tiendra à l'église unie Southminster, sous l'égide de la Commission Foi et Témoignage du Conseil canadien des Églises.

Pour obtenir de plus amples informations, prière de contacter :

Le Rév. Paul N. Johnson
Église évangélique luthérienne du Canada, Winnipeg
204 984-9175

La Rév. Karen Hamilton
Le Conseil canadien des Églises, Toronto
416 972-9494, poste 22

M^me Adèle Brodeur
Le Centre canadien d'oecuménisme/The Canadian Centre for Ecumenism, Montréal
514 937-9176

Le Rév. James Taylor Christie
Église unie Southminster
15, avenue Aylmer, Ottawa
613 730-6874

The Canadian Centre for Ecumenism Celebrates 40 Years!

In October 1963 Father Irenée Beaubien s.j., founded the Canadian Centre for Ecumenism. For four decades the Centre has carried on its mission faithfully and has fostered reconciliation between Christians as well as dialogue with other religious traditions.

This year we celebrate these forty years of service and inspiration with joy and gratitude. The influence of the Centre has been felt in the ecumenical movement at the local, regional, national and international levels. This has been possible thanks to the many individuals and institutions who have shared and supported the Centre's vision through their many talents and resources, including considerable financial support.

In the spirit of our 40th anniversary we give both thanks and praise for the road travelled together, and for all that has been accomplished in the past. We also want to contemplate the path ahead and join our prayers for a future characterized by a culture of dialogue and reconciliation.

To underline our 40th anniversary, we had a special ecumenical worship last October. In addition:

-- A special issue of our periodical Ecumenism to be published in the month of June. The March and June issues will be combined and will provide an occasion for reflection on Ecumenical Situations and Challenges Across Canada.

-- A cycle of conferences will be given in line with the general theme of The Influence of Interreligious Dialogue Upon the Ecumenical Movement:

-- March 24th at the University of Sherbrooke in Sherbrooke, Quebec
-- May 20th at a Benefit Conference with Professor Douglas Hall in Montreal entitled "Many Churches, Many Faiths, One Planet"
-- And in Toronto in the fall of 2004 a conference with the new Secretary General of the World Council of Churches, Rev. Samuel Kobia.

Le Centre Canadien d'Oecuménisme fête ses 40 ans!

En octobre 1963 le Père Irénée Beaubien, s.j., a fondé le Centre Canadien d'Oecuménisme à Montréal. Pendant quatre décennies le Centre a fidèlement porté la mission du rapprochement entre tous les chrétiens et chrétiennes et l'ouverture au dialogue avec d'autres religions.

C'est avec gratitude et joie que le Centre célèbre ces quarante ans de service et d'inspiration du mouvement oecuménique à Montréal, au Québec, au Canada et même au niveau international.

Ce rayonnement a été possible grâce aux centaines de personnes et d'institutions qui ont participé à la vision du Centre et qui ont apporté des talents, des ressources et des appuis financiers. Ensemble transformons-nous dans un merci reciproque et louer Dieu pour le chemin parcouru et les réalisations du passé. Ensemble réfléchissons et prions pour la route vers l'avenir pour qu'il soit marqué par une Culture de dialogue et de réconciliation.

Une célébration oecuménique a souligné le 40ième anniversaire en octobre dernier. Pendant cette année-ci il y a deux autres occasions de réflexion oecuménique qui vous sont offertes :

-- Un numéro spécial de la revue Oecuménisme qui sera publié au mois de juin. Les numéros de mars et de juin seront combinés et offriront l'occasion d'une réflexion sur des Situations et Défis oecuméniques au Canada.

-- Un cycle de conférences se donne en lien avec la thématique générale de l'influence du dialogue interreligieux sur le mouvement oecuménique.

-- Le 24 mars 2004 à l'université de Sherbrooke à Sherbrooke avec un panel de représentants de différentes Églises

-- Le 20 mai 2004 une conférence bénéfice avec Prof. Douglas Hall à McGill sur «Many Churches, Many Faiths, One Planet»

-- En automne 2004 une conférence à Toronto avec le nouveau secrétaire général du Conseil mondial des Églises, le pasteur Samuel Kobia.

In today's message the pope spoke about "the sanctifying mission of all bishops, which 'finds its source in the indefectible holiness of the Church.'" I find very interesting the humility of the pope's comments, particularly in light of another Vatican statement some years ago. In 1998 "We Remember: a Reflection on the Shoah" was moderately well received in the church and by the Jewish community for its firm rejection of anti-semitism and of the acts of certain bishops, priests, and civil authorities over the 2000 years of Christian history. The document called the treatment of Jews sinful, and insisted that anti-semitism is itself sinful. The document was criticised by some Jewish commentators and by many Christian theologians because it failed to acknowledge that the church itself had sinned. The document maintained the traditional assertion that the church is holy, and thus the church does not sin. The sin is that of its members, not of the church as a whole.

What a striking contrast then to read the pope's comments to the U.S. bishops. Speaking in the wake of the sexual abuse scandal, the pope states "she [the church] has been endowed with unfailing holiness and has become herself, 'in Christ and through Christ, the source and origin of all holiness'." However, he goes on to say

"At the same time, the holiness of the Church on earth remains real yet imperfect. Her holiness is both gift and call, a constitutive grace and a summons to constant fidelity to that grace."

In the Lutheran-Roman Catholic "Joint Declaration on the Doctrine of Justification", Roman Catholics assert that faith (and indeed each of the theological virtues) is first a gift of God's grace and only then a response of the individual to that grace. In the pope's comments today he reflects the same dynamic. The holiness of the church is first given as a "constitutive grace" and then as an eschatological "summons to constant fidelity to that grace."

I firmly believe that the U.S. bishops will be better served by this kind of humility about their task.

PRESENTATION OF DOCUMENT ON THE LITURGY

VATICAN CITY, APR 23, 2004 (VIS) - Today at a press conference in the Holy See Press Office, Cardinal Francis Arinze and Archbishop Domenico Sorrentino, respectively prefect and secretary of the congregation for Divine Worship and the Discipline of Sacraments, presented the congregation's document on the liturgy entitled "Redemptionis Sacramentum." Also present was Archbishop Angelo Amato, S.D.B., secretary of the Congregation for the Doctrine of the Faith which collaborated in preparing this document.

In opening remarks Cardinal Arinze spoke of both the positive and negative developments on the liturgy that had occurred since Vatican Council II, stating, however, that abuses in liturgy have occurred over the years and "have been a motive of anguish for everyone." He said "there has been a temptation to think that paying attention to abuses is a loss of time, that they have always existed and will always exist. ... This can lead us into error. Abuses relative to the Holy Eucharist do not all have the same weight. Some threaten to make the sacrament invalid. Others show a lack of eucharistic faith. Others yet contribute to spreading confusion among the people of God and to taking the sacred out of Eucharistic celebrations. Abuses are not to be taken lightly."

For his part, Archbishop Amato referred to the doctrinal meaning of the Instruction, saying that "liturgical norms are the concrete expression of the ecclesiality of the Eucharist. The oneness and indivisibility of the Eucharistic Body of the Lord implies oneness of His Mystical Body, which is the Church, one and indivisible."

"The Instruction," he concluded, "should arouse in the Church a healthy curiosity and a generous welcome, to contemplate with renewed stupor this great mystery of our faith and to give incentives to appropriate Eucharistic behavior and attitudes."

Update: Cardinal Arinze's remarks at the press conference are available here. Archbishops Amato and Sorrentino's comments are also available on the Vatican website, but only in Italian.

A summary of Redemptionis Sacramentum is also available.

I am looking for a volunteer translator to assist with English to French translation or proof-reading of the website.

The tasks are not onerous. We are interested in translating small sections of the site at a time. A few paragraphs here or there. Eventually, we hope that all of the shared sections of the site will be translated.

If you are interested, please email me at .

If you are interested in becoming a blog member (i.e. becoming a contributing editor of the blog) please contact the webeditor. If you want to comment on any of the notes, please click on the "Comment" link below each note.

Trackback is an interesting feature. Using "Trackback", a user can add a link to another site or blog of related intrerest.

Comments and Trackback links are public. They are also moderated by the blog editors and will be removed if they are inappropriate, offensive, or off-topic.

Please help us to build an online community committed to the Nicene confession that the church is "one, holy, catholic (universal), and apostolic."

The Canadian Centre for Ecumenism is searching for a Director to begin during the Summer of 2004.

QUALIFICATIONS: The successful candidate will be a man or a woman with a well-rounded education, and a solid theological background, sound judgment, leadership ability and a clear vision of the current state of culture and religion in our society. He or she must also be bilingual, skilled in communications and dialogue, committed to working with all Christian Churches, and have an openness to Judaism and the other major world religions. A unifying leader.

VISION: John 17:21

SALARY: Negotiable

CONTACT PERSON:
Msgr. Francis J.Coyle
Chair, Selection Committee
Canadian Centre for Ecumenism
2065, rue Sherbrooke Ouest, Montréal, QC, H3H 1G6

Le Centre canadien d'Oecuménisme recherche une ou un directeur général qui pourrait entrer en fonction a l'été 2004.

QUALITÉS : Solide formation incluant connaissances théologique; bon jugement; bilingue; leadership; vue lucide de la situation socioculturelle et religieuse de notre société; une personne de communication et de dialogue ; compréhension de l'ensemble des Églises chrétiennes; ouverture au judaïsme et aux autres grandes religions. Un rassembleur.

MOTIVATION : Jean 17, 21

SALAIRE : Négociable

PERSONNE-CONTACT :
Msgr. Francis J.Coyle
président du comité de sélection
Centre canadien d'Oecuménisme
2065, rue Sherbrooke Ouest, Montréal, QC, H3H 1G6

Comme toute oeuvre d'art basée sur des faits historiques, le film de Mel Gibson La Passion du Christ peut créer l'illusion qu'il reproduit fidèlement le moindre détail de la passion de Jésus, avec toute sa toute cruauté et sa violence. Les spectateurs pourraient rester sous l'impression que tout cela ne serait jamais arrivé sans les Juifs. En tant que membres du Dialogue Judéo-Chrétien de Montréal, nous craignons qu'une telle interprétation de la Passion ne contribue à entretenir des malentendus entre Chrétiens et Juifs et à alimenter l'antisémitisme.

Les événements de la Passion sont certes au coeur de la foi chrétienne; toutefois leur mise en scène, en particulier dans des jeux de la passion destinés au grand public, a fréquemment soulevé des problèmes d'ordre théologique, moral ou historique. Indépendamment des intentions de leurs producteurs, ces créations tendaient à dépeindre les Juifs collectivement comme les assassins du Christ. Elles ont ainsi provoqué la haine et la violence contre les Juifs. Nous espérons que ce film n'éveillera pas de tels sentiments.

Au lendemain de l'Holocauste (la Shoah) et à la suite de recherches poussées, l'Église catholique romaine et les principales confessions protestantes ont retiré officiellement l'accusation de déicide à l'endroit des Juifs; elles ont également renoncé à tenir toute la communauté juive responsable de la mort de Jésus. Devant la montée de l'antisémitisme, dont les signes sont aujourd'hui visibles un peu partout, ces prises de position sont plus importantes que jamais.

Nous demandons aux autorités chrétiennes de la région de Montréal qu'elle réaffirment publiquement les enseignements actuels de leurs Églises à propos de la manière adéquate de représenter et d'interpréter la Passion et qu'elles diffusent largement ces enseignements auprès du grand public. Nous invitons vivement les spectateurs à considérer ce film comme un point de vue parmi d'autres sur la Passion et nous les encourageons à se forger une opinion personnelle en se basant sur une étude des évangiles éclairée par les conclusions des recherches bibliques récentes. Nous incitons les gens à reconnaître les préoccupations réelles que ce film suscite et à y répondre avec justice, honnêteté et compassion. Ces attitudes ont rendu possible l'énorme progrès accompli dans le domaine des relations judéo-chrétiennes au cours des quarante dernières années.

Jean Duhaime, président du DJCM,
25 février 2004

--30 --

Le Dialogue Judéo-Chrétien de Montréal est un organisme à but non lucratif composé de représentants de plusieurs Églises chrétiennes et d'organisations juives qui se réunissent régulièrement pour construire et consolider des liens de confiance entre les communautés chrétiennes et juives.

Les sites suivants proposent des ressources utiles sur ce sujet :

Christian Jewish Learning Center at Boston College : www.bc.edu/research/cjl
Communications et Société : www.officecom.qc.ca/GibsonPassion.html
Congrès Juif Canadien : www.cjc.ca

Like all art works based on historical events, Mel Gibson's film The Passion of the Christ may create the illusion that it faithfully reproduces the details of Jesus' Passion with its cruelty and violence. Viewers may be left with the impression that without the Jews, these things never would have happened. We, members of the Christian Jewish Dialogue in Montreal, are concerned that this rendering of the Passion may foster misunderstandings between Christians and Jews and nourish anti-Semitism.

While the events in the Passion are central to Christian faith, elements of their portrayal, particularly in popular passion plays, have often been theologically and morally as well as historically problematic. Whatever the intentions of their producers, such plays have tended to portray Jews collectively as killers of Christ. They have fomented hatred and violence toward Jews. We hope this film will not leave impressions supporting such attitudes.

In the wake of the Holocaust (the Shoah), and in the light of scholarly research, the Roman Catholic Church and all major Protestant denominations have officially rejected the accusation of deicide and collective Jewish guilt for the death of Jesus. Today, where there is ample evidence that anti-Semitism is on the rise, these teachings take on new urgency.

We call on Christian leaders in the Montreal area to affirm publicly their churches' current teachings on appropriate portrayals and interpretations of the Passion and to make these teachings readily available to the general public. We urge the film's viewers to evaluate it as one perspective on the Passion, and to form their own opinions based on study of the gospels enlightened by the insights of biblical scholars today. We encourage all people to recognize the concerns that this film raises, and to respond with justice, honesty and compassion. These attitudes have made possible the enormous progress in Christian-Jewish relations over the past forty years.

Jean Duhaime, CJDM president,
February 25, 2004

-- 30 --

The Christian-Jewish Dialogue of Montreal is a group of representatives of different sponsoring organizations, duly incorporated as a not-for-profit corporation, who meet on a regular basis in order to build and strenghten trust between Christian and Jewish communities.

The following websites provide useful information on this topic:

Canadian Jewish Congress: www.cjc.ca
Christian Jewish Learning Center at Boston College: www.bc.edu/research/cjl
Communications et Société: www.officecom.qc.ca/GibsonPassion.html

What should we do after seeing Mel Gibson's film 'The Passion of Christ'? That is the question being asked by Rev. Dr Hans Ucko, who specializes in Christian-Jewish dialogue at the World Council of Churches. He discusses the impact of our reactions to this controversial film in an opinion piece published in French on Friday, 5 March by the Geneva newspaper Le Temps.

In his piece, Ucko reiterates the church's rejection of charge of deicide, and reaffirms a WCC statement deeming anti-Semitism a sin. Although he refrains from direct commentary on the film, he encourages viewers to deal positively with difficult Bible verses, and warns against using them to 'sow hate'. 'It is what we do once we have seen the movie that matters', he says, 'the conclusions we draw from it, the teachings we make of it'.

The article in French, as it appeared in Le Temps on 5 March, is available at: http://www.wcc-coe.org/wcc/press_corner/ucko-f.html

Translations into English, German and Spanish are available at:
http://www.wcc-coe.org/wcc/press_corner/ucko-e.html
http://www.wcc-coe.org/wcc/press_corner/ucko-g.html
http://www.wcc-coe.org/wcc/press_corner/ucko-s.html

In an Easter message to member churches, World Council of Churches (WCC) general secretary Rev. Dr Samuel Kobia expresses his hope that "Christians throughout the world will join in prayer and celebration" as they celebrate Easter on the same date this year, an occurrence he considers a "real gift and blessing".

Though the churches had been involved in ongoing dialogue on this subject, the fact that the calendars used to calculate the date of Easter are part of the liturgical traditions of each church has delayed the discussion in recent years. Kobia "humbly confesses the failure of our efforts" towards a common celebration, but speaks of the hope and strength found in the resurrection, renewing the promise that "the WCC will continue to invite churches to work together" on this issue.

Kobia believes that this year's common date -- a coincidence that will occur five times over the next ten years -- "will encourage churches and Christians to revive and accelerate their efforts towards agreeing for a permanent common day" and a renewed "commitment to the unity of the Body of Christ, the Church".

Full text of the general secretary's letter: http://wcc-coe.org/wcc/what/faith/eastermessage.html

More information on WCC work towards a common date and theological reflections on this topic are available: http://wcc-coe.org/wcc/news/press/01/03feat-e.html

Women are either victims of civil strife or beneficiaries of humanitarian efforts, but they are not full partners or equal participants in the peace process, proclaims Sarah Shteir of the Women's International League for Peace and Freedom. Shteir was one of several panelists at an ecumenical women's gathering convened by the World Council of Churches (WCC), the National Council of Churches of Christ in the USA and a national women's peace organization called PEACE X PEACE.

Shteir, along with some thirty female leaders from eight Christian denominations in the US, came to the Episcopal Church Center in New York to observe this year's International Women's Day in a unique way. With their thoughts on the WCC Decade to Overcome Violence and its 2004 US focus theme on the Power and Promise of Peace,they came to ask one question: Where are women in the peace process?

During their two-day consultation, taking place just across the street from the United Nations building where the Commission on the Status of Women was meeting, they discussed women's roles in organizational and grassroots peace efforts.

"Be Not Afraid", Summer Ecumenical Institute 2004

The 2004 Summer Ecumenical Institute, "Be Not Afraid", is to be held at Canadian Mennonite University in Winnipeg May 9-12. Sponsored by the Prairie Centre for Ecumenism, it is being planned by representatives from a wide range of Winnipeg churches.

The central theme focuses on what is held in common by Christians as they bear witness in a culture of fear. The keynote speaker is Dr. Tom Yoder Neufeld, Professor of Peace and Conflict Studies at Conrad Grebel College, University of Waterloo. Dr. Neufeld's presentations on Sunday and Monday evenings will be open to the general public.

Building on Dr. Neufeld's presentation, other presenters will delve into the cultural and sociological context for the atmosphere of fear in which we find ourselves, then look at ecclesiological and theological possibilities for a common Christian response. On the practical level, several facilitators will help participants explore methods and concrete examples for Christians working together in mission. These will include groups and organisations such as Kairos, the Decade to Overcome Violence (DOV), refugee settlement, and more. Finally, there will be time to explore opportunities for ecumenical activities through emerging forms of church. All of these will be situated within a context of prayer and worship.

St. Boniface Roman Catholic Cathedral, with its rich heritage of faith and history, will be the venue for a presentation by members of the Rupert's Land Indigenous Council of the Anglican Church of Canada. Participants will then be treated to an interpretive tour of 6,000 years of aboriginal history at The Forks, a meeting place of culture and spirituality. The theme will be further expanded through an evening of music and song, again open to the general public.

For further information, see the SEI-2004 website.

« Soyez sans crainte », Le colloque oecuménique pour l'été 2004

Le colloque oecuménique pour l'été 2004 se tiendra à l'Université Canadian Mennonite, à Winnipeg, du 9 au 12 mai 2004; le thème sera: « Soyez sans crainte ». Le colloque est parrainé par le Prairie Centre for Ecumenism et organisé par des représentants des diverses Églises de Winnipeg.

Le thème principal du colloque présente ce qui unit les chrétiens dans une société qui favorise une culture axée sur la peur. Le conférencier invité est le Dr Tom Yoder Neufeld, professeur des études sur la paix et la résolution de conflits du Conrad Grebel College de l'Université de Waterloo. Les conférence du dimanche et du lundi soir sont ouvertes au grand public.

À partir de la présentation du Dr Neufeld, d'autres conférenciers étudieront le contexte culturel et sociologique de l'ambiance de peur dans laquelle nous nous retrouvons. Ils proposeront des visions théologiques et ecclésiologiques qui pourraient nous amener à une réponse chrétienne commune. Dans les ateliers, les participants auront l'occasion d'explorer des méthodes plus pratiques et des exemples concrets pour apprendre comment collaborer dans le domaine de la mission. Cela incluera le travail des organismes et initiatives comme Kairos, la Décennie Vaincre la Violence (DVV), l'aide aux réfugiés et autres.

En dernier lieu, il y aura l'occasion de se rendre compte des activités oecuméniques devenues possibles, grâce aux nouveaux mouvements d'Églises. Le tout se vivra dans un contexte de prière et de célébration. Les membres du Conseil indigène de Rupertsland de l'Église anglicane du Canada, donneront une présentation à la cathédrale catholique St. Boniface qui est connue pour son riche patrimoine spirituel et historique. Les participants pourront ensuite profiter d'un tour guidé à travers 6.000 ans d'histoire autochtone à The Forks, un lieu où culture et spiritualité se rencontrent. Le thème général sera développé davantage lors d'une soirée où il ya aura musique et chants, cette soirée est aussi ouverte au grand public.

Traduction par Adèle Brodeur

En 2004, le colloque est offre en anglais. Pour plus d'information, voir le site web du colloque oecuménique pour l'été.

"Bone of my bones, and flesh of my flesh", Same-sex marriage in Canada

Marriage is a fundamental structure of all human societies. Regardless of religious or cultural perspectives, every human community has recognised, encouraged, and celebrated marriage. Marital and familial bonds provide stability and social order. In many societies, the legal privileges resulting from marriage ensure and protect inheritance and the care of children and the elderly.

Christians consider marriage to be more than a human institution. God has given us partners. We are made in the image of God, a community of persons in mutual love and support. "Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh." (Gen 2:24) However, marital practices are not the same in every culture. Christian churches have struggled with practices such as polygamy, arranged marriage, dowries, bridal prices, and pre-nuptial agreements. Do all of these practices reflect the image of trinitarian love?

Psychologists tell us that sexual orientation is fundamental to our personal identities. Anthropologists tell us that homosexual behaviour is found in all human societies. As our country considers the possibility of same-sex marriage, Christian churches are called to consider biblical, theological, social, psychological, and medical perspectives as we live the Gospel in a time of change. This month, "Ecumenism in Canada" has collected resources from the Canadian churches on the issues of homosexuality and marriage. We offer these resources to assist our churches in our reflections, and to encourage dialogue between the churches on these important issues.

« Os de mes os, chair de ma chair », Le mariage entre personnes de même sexe au Canada

Le mariage est une structure fondamentale de toutes les sociétés humaines. Indépendamment des perspectives religieuses ou culturelles, chaque communauté humaine a reconnu, encouragé, et célébré le mariage. Les liens matrimonials et familials garantissent la stabilité et l'ordre social. Dans beaucoup de sociétés, les privilèges légaux résultant du mariage assurent et protègent l'héritage et le soin des enfants et des personnes âgées.

Les chrétiens considèrent que le mariage est plus qu'une institution humaine. Dieu nous a donné des partenaires. Nous sommes créés à l'image de Dieu, comme communauté des personnes dans l'amour réciproque et l'appui mutuel. « C'est pourquoi un homme se séparera de son père et de sa mère et s'attachera à sa femme, et les deux ne feront plus qu'un. » (Gen. 2.24) Cependant, les pratiques matrimoniales ne sont pas les mêmes dans chaque culture. Les églises chrétiennes ont lutté avec des pratiques tels que la polygamie, le mariage arrangé, les dots, et les accords pré-nuptiaux. Est-ce que toutes ces pratiques reflètent l'image de l'amour trinitaire ?

Les psychologues nous disent que l'orientation sexuelle est fondamentale pour nos identités personnelles. Les anthropologues nous disent que le comportement homosexuel se trouvée dans toutes les sociétés humaines. Pendant que notre pays considère la possibilité du mariage entre personnes de même-sexe, des églises chrétiennes sont invitées à considérer les perspectives bibliques, théologiques, sociales, psychologiques, et médicales car nous vivons l'évangile dans un temps de changement. Ce mois-ci, « Oecuménisme au Canada » a rassemblé des ressources des églises canadiennes sur les questions de l'homosexualité et du mariage. Nous offrons ces ressources pour aider nos églises dans leurs réflexions, et pour encourager le dialogue entre les églises sur ces questions importantes.

« Avec foi, les femmes façonnent l'avenir », Journée mondiale de la prière, du 5 mars 2004

Chrétiennes et chrétiens de partout à travers le monde vont prier pour le Panama lors de la prochaine Journée mondiale de la prière le 5 mars 2004. La célébration de la Journée mondiale de la prière de cette année, composée par les femmes du Panama, a pour thème « Avec foi, les femmes façonnent l'avenir ».

Le Panama est l'un des pays du monde qui présentent la plus grande diversité ethnique, et son climat tropical favorise une faune et une flore abondantes. C'est aussi l'un des pays où l'écart entre riches et pauvres est le plus marqué. Une grande partie de l'économie et de la richesse est concentrée dans le secteur des services autour du Canal de Panama, alors qu'on observe une extrême pauvreté dans les regions isolées et au sein des collectivités autochtones.

En participant à la Journée mondiale de la prière, vous ne découvrirez pas seulement un pays magnifique, sa culture et son patrimoine, mais vous vous unirez aux chrétiennes et aux chrétiens de plus de 170 pays et à quelque 2000 communautés à travers le Canada, qui se réuniront pour prier et poser un geste de solidarité en faveur du peuple du Panama.

La Journée mondiale de la prière tire son origine d'une journée de prière oecuménique organisée par des Canadiennes et des Américaines en 1920. Elle a été instituée comme telle en 1922; depuis lors, chrétiennes et chrétiens du monde entier célèbrent la Journée mondiale de la prière le premier vendredi de mars. Certains groupes préfèrent organiser, le premier samedi de mars, une rencontre oecuménique qui comprend un atelier de formation sur le pays en vedette, une prière intergénérationnelle et un repas communautaire. D'autres organisent des célébrations interconfessionnelles le premier dimanche de mars.

Au Canada, l'événement est coordonné par le Conseil oecuménique des chrétiennes du Canada ().

"In Faith, Women Shape the Future", World Day of Prayer, March 5, 2004

Christians around the world will be focusing on the country of Panama during the annual World Day of Prayer service on March 5, 2004. This year's World Day of Prayer service, written by the women of Panama, reflects on the theme "In Faith, Women Shape the Future."

Panama is one of the most ethnically diverse countries in the world, and its fertile tropical climate supports an abundance of plants and birdlife. It is also one of the most unequal countries in the world in terms of the disparity between rich and poor. Much of the economy and wealth is concentrated in the services sector that supports the Panama Canal, while much of the extreme poverty is found in isolated areas of the country and in indigenous communities.

Participants attending the World Day of Prayer will not only be learning more about this beautiful country and its unique culture and heritage, but will also be joining Christians in more than 170 countries around the world and 2,000 communities across Canada who will gather together to pray and take action in solidarity with the people of Panama.

The World Day of Prayer has its roots in an ecumenical day of prayer organized by women in Canada and the United States in 1920. This event became the international World Day of Prayer in 1922, and Christians around the world began celebrating this event on the first Friday of March. However, some groups decide to celebrate on the first Saturday in March with an ecumenical event, which includes education about the country, inter-generational worship and a community meal. Others hold interdenominational World Day of Prayer services on the first Sunday in March.

In Canada, the World Day of Prayer is coordinated by the Women's Inter-Church Council of Canada ().

"My Peace I give you" (John 14:23-31), Week of Prayer for Christian Unity, January 18 to 25, 2004

The theme for the Week of Prayer for Christian Unity in 2004 has been chosen by Christians in Aleppo, Syria. In the Middle-East, as in many other places in the world, people hunger for peace. The biblical passage John 14:23-31 offers us a response to our common hunger. It shows how Christ's reconciliation helps to draw us into closer communion with one another. Our path to peace leads us to reconciliation among the churches and on that ground we can also seek healthy relationships between all religious traditions.

Come let us join together, during this special week of Christian unity, to pray for the peace that God gives. Let us approach our Christian sisters and brothers in order to ask together for our hunger to be satisfied by our God.

Angelika Piché
Canadian Centre for Ecumenism 2004

You will find more suggestions and material on this website in our section on the "Week of Prayer for Christian Unity."

«Je vous donne ma paix» (Jean 14, 23-31), Semaine de prière pour l'unité chrétienne, du 18 au 25 janvier 2004

Le thème de la semaine de prière pour l'unité chrétienne en 2004 nous est proposé par les chrétiennes et chrétiens d'Alep en Syrie. Au Moyen-Orient, comme dans d'autres endroits du monde, il y a une grande faim de paix. Le texte biblique Jean 14,23-31 répond à cette commune faim de paix et nous montre comment la réconciliation avec le Christ nous amène à une communion plus étroite des uns avec les autres. Notre chemin de la paix comme chrétiens et chrétiennes passe par la réconciliation entre les Églises. Celle-ci nous aidera ensuite à établir de saines relations entre les différentes traditions religieuses dans le monde.

Rapprochons-nous donc, réunissons-nous, durant cette semaine particulière de l'unité chrétienne, pour prier pour la paix que Dieu nous donne. Approchons nos frères et soeurs dans le Christ pour demander ensemble que notre faim soit comblée par notre Dieu lui-même.

Angelika Piché
Centre Canadien d'Oecuménisme

Vous trouvez plus de suggestions et du matériel sur ce site dans la rubrique «Semaine de prière pour l'unité chrétienne.»

Restorative Justice Week, November 16-23, 2003, Pathways to a Strengthened Community

As we go about our daily lives, looking for the pathways that will help us live in harmony, we do so with the belief that our communities will be better places because of it. Relationships are at the heart of restorative justice, and when we actively use a restorative approach in which people are included and heard, there can be understanding, healing, accountability and a strenghtened community.

Restorative Justice Week is a time to gather, to celebrate achievements, to reflect, to pray and to vision together new possibilities for healing the broken in our communities. And we have much that is broken. Religious and spiritual abuse may be part of a community's history. Conflict over change, about leadership or worship styles can result in separation, great pain and grief. Perhaps theft or arson has destroyed trust. When we apply restorative justice principles to these kinds of real life situations and others, we will begin to live out the love that God has for us and for this world.

For further information, click here.

Semaine de la justice réparatrice, novembre 16 à 23, 2003, Sentiers vers une Communauté renouvelée

Lorsque nous vaquons à nos activités quotidiennes, nous cherchons à emprunter des sentiers qui nous aideront à vivre en harmonie, parce que nous sommes convaincus que cela améliorera nos collectivités. Les relations sont au coeur de la justice réparatrice, et lorsque nous appliquons activement une approche réparatrice où les personnes en font partie et sont écoutées, nous permettons la compréhension, la guérison, la responsabilisation ainsi que le renouvellement de la communauté.

La Semaine de la justice réparatrice nous donne l'occasion de nous rassembler, de célébrer nos réalisations, de méditer, de prier et d'envisager ensemble de nouvelles avenues pour guérir les blessures dans nos communautés. Les blessures sont nombreuses : Parfois les abus religieux et spirituels font partie de nos histoires. Des conflits causés par des changements, différents styles de leadership ou de vie spirituelle peuvent générer des séparations, des grandes peines, des deuils et dommages. Peut-être un vol ou une incendie criminelle ont détruit la confiance des membres de nos communautés. Lorsque nous appliquons des principes de la justice réparatrice à ces situations réelles, nous faisons en sorte qu'un grand nombre de personnes puissent vivre et ressentir l'amour que Dieu a pour nous et pour ce monde.

Pour de plus amples informations, cliquez ici.

«Je suis la vigne, vous êtes les sarments: celui qui demeure en moi et en qui je demeure, celui-là portera du fruit en abondance... Ce que je vous demande c'est de vous aimer les uns les autres.» (Jean 15, 5 et 17)

Bienvenue à notre nouveau site web intitulé «Oecuménisme au Canada».

Ce site est développé conjointement par les deux centres au Canada qui s'occupent des relations interchrétiennes et interreligieuses, le Centre canadien d'oecuménisme et le Prairie Centre for Ecumenism. Il vise à montrer les fruits nombreux que portent les différentes Églises au Canada.

Nous nous préoccupons plus particulièrement des fleurs et des fruits qui poussent grâce aux efforts oecuméniques, tels les dialogues et les collaborations entre les Églises, leurs ententes et engagements communs. Ces fruits reflètent le souci de demeurer bien attaché à la vigne en cherchant à promouvoir cet amour entre les disciples du Christ qui nous a été confié. Le mouvement oecuménique reconnaît les racines communes que partagent tous les chrétien(ne)s dans la foi et perçoit la multitude et la diversité des différentes traditions comme un signe d'abondance fructueux.

Notre site web est un outil d'information et d'échange pour permettre aux croyant(e)s de différentes traditions de mieux se connaître, d'approfondir la compréhension et l'appréciation réciproques. Il montre les rapprochements déjà réalisés et nous espérons contribuer ainsi à la croissance commune des chrétien(ne)s vers une unité plus visible.

"I am the vine, you are the branches. Those who abide in me and I in them bear much fruit... I am giving you these commands so that you may love one another." (John 15:5 and 17)

Welcome to our new website entitled "Ecumenism in Canada."

This site was developed jointly by the only two Canadian centres working in the area of interchurch and interfaith relations: the Prairie Centre for Ecumenism, Saskatoon, and the Canadian Centre for Ecumenism, Montreal. It aims to show the many fruits produced by the Christian Church in Canada.

We will examine all the fruit stemming from ecumenical efforts, such as dialogues, covenants, cooperative ventures, and common commitments between churches. This fruit stems from the desire to abide in the vine by making real the love all disciples of Christ have received for one another. The ecumenical movement recognises the common roots shared by all Christian believers. It understands the multitude and diversity of the different Christian traditions as a sign of fruitful abundance.

Our website is an instrument for information and sharing which allows believers of different traditions to deepen their knowledge and understanding of one another and to come to greater mutual appreciation. The site shows what has already been achieved on the ecumenical journey and hopes to contribute to the growing together of all Christians towards a more visible unity in the world.

Ray, along with his wife Fenella, are an interchurch couple who have been active in the Canadian Association of Interchurch Families since it was established in 1996. Ray pioneered interchurch families on the Internet, by establishing the interchurch families website [http://www.interchurchfamilies.org] which is the premiere website for interchurch families worldwide. His web site hosts information on interchurch families and their associations around the world and in several languages. Ray continues to be the webmaster and email list administrator for interchurch families.

From August 1-6, 2001 Canada hosted an international conference for interchurch families in Edmonton, Alberta. This conference brought together families from eight countries on three continents to share their joys and pains of interchurch life. The success of this conference is largely due to Ray's efforts. Ray was involved in the planning for the 2001 conference since it was conceived in July 1998 and was an anchor in the planning from the beginning. He set up an e-mail list expressly for the preparation of this conference and ensured that Canadian families from across the country had input into the format and content of the conference. He also organised regular Internet chat sessions leading up to the conference where people from around the world, including a couple from England, discussed electronically, issues relating to the conference. It was through these chat sessions that the site for the conference was decided, the theme for the conference was established, and the keynote speakers were selected, among other issues. Ray's expertise with computers and the Internet has given people from across the country a chance to make a real contribution to the conference.

Ray and Fenella's involvement in the Canadian conference was not limited to the Internet. They made several trips to Edmonton to select a location for the conference and to meet with local conference organizers. During the conference, Ray introduced keynote speakers and daily updated the CAIF web site with conference pictures and news for the benefit of those who could not attend. Fenella organized the preparation of an open letter to the churches of the world that remains a very tangible result of the conference.

Ray and Fenella are a most deserving couple for this award. As much as Ray has been a pivotal player on the CAIF web site and for the conference, he could not have done it without the constant support of his wife. Fenella was always there for him to discuss difficult issues, to sort out the many different opinions that need to be considered, and as a constant source of encouragement.

To promote and recognize grass-roots ecumenical leadership on the local or regional level, the Canadian Centre for Ecumenism confers an annual Ecumenical Leadership Award. Nominations may be made directly to the Centre by email.]]> http://ecumenism.net/archive/blog/2001/03/canadian_ecumenical_leadership_award.htm http://ecumenism.net/archive/blog/2001/03/canadian_ecumenical_leadership_award.htm ecumenical leadership awardcanada2001canadian centre for ecumenismecumenism Sat, 31 Mar 2001 12:00:00 -0600