Ecumenical news / Nouvelles oecumeniques

Catholics and Muslims Against Manipulation of Religions

2010-03-02T09:07:00Z

[Vatican City • VIS] The annual meeting of the Joint Committee for Dialogue of the Pontifical Council for Inter-religious Dialogue and the Permanent Committee of al-Azhar for Dialogue among the Monotheistic Religions, was held in the Egyptian capital city of Cairo on 23 and 24 February.

At the end of the meeting Sheikh Muhammad Abd al-Aziz Wasil, "wakil" (representative in juridical issues) of al-Azhar and president of the Permanent Committee for Dialogue, and Cardinal Jean-Louis Tauran, president of the Pontifical Council for Inter-religious Dialogue, signed a joint declaration.

The declaration explains how "the participants were received by Muhammad Sayyed Tantawi, grand imam of al-Azhar, whom Cardinal Tauran thanked for having condemned the acts of violence in which six Christians and a Muslim policeman died in Naga Hamadi, Egypt, during the Orthodox Christmas, and for having expressed solidarity with the victims' families and reaffirmed the equality of rights and duties of all citizens, regardless of their religious confession. For his part, Sheikh Tantawi said he only did what he thought his duty in the face of those tragic events".

During its meeting the joint committee examined the theme: "The phenomenon of confessional violence: understanding the phenomenon and its causes, and proposing solutions with particular reference to the role of religions in this field".

At the end of the meeting, the participants agreed on the following recommendations: "to pay greater attention to the fact that the manipulation of religion for political or other ends can be a source of violence; to avoid discrimination on the basis of religious identity; to open hearts to mutual forgiveness and reconciliation, which is a necessary condition for peaceful and fruitful coexistence".

They also called "for similarities to be recognised and differences respected as the prerequisite of a culture of dialogue, based on shared values; for both sides again to commit themselves to recognising and respecting the dignity of each human being, without distinction of ethnicity or religion; for religious discrimination in all fields to be opposed (just laws should guarantee fundamental equality); for ideals of justice, solidarity and co-operation to be promoted in order to ensure a peaceful and prosperous life for everyone".

The participants likewise undertook "to oppose with determination any act that tends to create tension, division and conflict in societies; to promote a culture of mutual respect and dialogue through education in families, schools, churches and mosques, spreading a spirit of fraternity between all persons and the community; to oppose attacks against religions by social communications media, especially satellite channels, considering the dangerous effects these transmissions can have on social cohesion and peace among religious communities".

Finally, the members of the joint committee called for steps to be taken "to ensure that the preaching of religious leaders, as well as school education and textbooks, do not contains declarations or references to historical events that, directly or indirectly, may arouse violent reactions among the followers of different religions".

The joint committee also announced that its next meeting will be held in Rome on 23 and 24 February 2011.

Patriarchal Encyclical On the Sunday of Orthodoxy

2010-02-21T06:00:00Z

Prot. No. 213

Patriarchal and Synodal Encyclical On the Sunday of Orthodoxy (February 21, 2010) + BARTHOLOMEW By God�s Grace Archbishop of Constantinople-New Rome and Ecumenical Patriarch To the Fullness of the Church, Grace and Peace From our Lord and Savior Jesus Christ

Our most holy Orthodox Church today commemorates its own feast day, and � from this historical and martyric See of the Ecumenical Patriarchate � the Mother Church of Constantinople directs its blessing, love and concern to all of its faithful and dedicated spiritual children throughout the world, inviting them to concelebrate in prayer.

Blessed be the name of the Lord! Those who endeavored over the ages to suppress the Church through various visible and invisible persecutions; those who sought to falsify the Church with their heretical teachings; those who wanted to silence the Church, depriving it of its voice and witness; they all proved unsuccessful. The clouds of Martyrs, the tears of the Ascetics, and the prayers of the Saints protect the Church spiritually, while the Comforter and Spirit of Truth leads it to the fullness of truth.

With a sense of duty and responsibility, despite its hurdles and problems, as the First-Throne Church of Orthodoxy, the Ecumenical Patriarchate cares about protecting and establishing the unity of the Orthodox Church, in order that with one voice and in one heart we may confess the Orthodox faith of our Fathers in every age and even in our times. For, Orthodoxy is not a museum treasure that must be preserved; it is a breath of life that must be transmitted and invigorate all people. Orthodoxy is always contemporary, so long as we promote it with humility and interpret it in light of the existential quests and needs of humanity in each historical period and cultural circumstance.

To this purpose, Orthodoxy must be in constant dialogue with the world. The Orthodox Church does not fear dialogue because truth is not afraid of dialogue. On the contrary, 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. This is why the great Fathers of the Church never feared dialogue with the spiritual culture of their age � indeed even with the pagan idolaters and philosophers of their world � thereby influencing and transforming the civilization of their time and offering us a truly ecumenical Church.

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. 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. Our endeavors for the union of all Christians is the will and command of our Lord, who before His Passion prayed to His Father �that all [namely, His disciples] may be one, so that the world may believe that You sent me.� (John 17.21) It is not possible for the Lord to agonize over the unity of His disciples and for us to remain indifferent about the unity of all Christians. This would constitute criminal betrayal and transgression of His divine commandment.

It is precisely for these reasons that, with the mutual agreement and participation of all local Orthodox Churches, the Ecumenical Patriarchate has for many decades conducted official Panorthodox theological dialogues with the larger Christian Churches and Confessions. The aim of these dialogues is, in a spirit of love, to discuss whatever divides Christians both in terms of faith as well as in terms of the organization and life of the Church.

These dialogues, together with every effort for peaceful and fraternal relations of the Orthodox Church with other Christians, are unfortunately challenged today in an unacceptably fanatical way � at least by the standards of a genuinely Orthodox ethos � by certain circles that exclusively claim for themselves the title of zealot and defender of Orthodoxy. As if all the Patriarchs and Sacred Synods of the Orthodox Churches throughout the world, who unanimously decided on and continue to support these dialogues, were not Orthodox. Yet, these opponents of every effort for the restoration of unity among Christians raise themselves above Episcopal Synods of the Church to the dangerous point of creating schisms within the Church.

In their polemical argumentation, these critics of the restoration of unity among Christians do not even hesitate to distort reality in order to deceive and arouse the faithful. Thus, they are silent about the fact that theological dialogues are conducted by unanimous decision of all Orthodox Churches, instead attacking the Ecumenical Patriarchate alone. They disseminate false rumors that union between the Roman Catholic and Orthodox Churches is imminent, while they know well that the differences discussed in these theological dialogues remain numerous and require lengthy debate; moreover, union is not decided by theological commissions but by Church Synods. They assert that the Pope will supposedly subjugate the Orthodox, because they latter submit to dialogue with the Roman Catholics! They condemn those who conduct these dialogues as allegedly �heretics� and �traitors� of Orthodoxy, purely and simply because they converse with non-Orthodox, with whom they share the treasure and truth of our Orthodox faith. They speak condescendingly of every effort for reconciliation among divided Christians and restoration of their unity as purportedly being �the pan-heresy of ecumenism� without providing the slightest evidence that, in its contacts with non-Orthodox, the Orthodox Church has abandoned or denied the doctrines of the Ecumenical Councils and of the Church Fathers.

Beloved children in the Lord, Orthodoxy has no need of either fanaticism or bigotry to protect itself. Whoever believes that Orthodoxy has the truth does not fear dialogue, because truth has never been endangered by dialogue. By contrast, when in our day all people strive to resolve their differences through dialogue, Orthodoxy cannot proceed with intolerance and extremism. You should have utmost confidence in your Mother Church. For the Mother Church has over the ages preserved and transmitted Orthodoxy even to other nations. And today, the Mother Church is struggling amid difficult circumstances to maintain Orthodoxy vibrant and venerable throughout the world.

From the Ecumenical Patriarchate, this sacred Center of Orthodoxy, we embrace all of you lovingly and bless you paternally, praying that you may journey in health through the holy period of contrition and asceticism known as Holy and Great Lent in order that you may become worthy of celebrating the pure Passion and glorious Resurrection of our Savior Lord with all faithful Orthodox Christians throughout the world.

Sunday of Orthodoxy 2010

+ Bartholomew of Constantinople
Fervent supplicant to God for all

+ Constantine of Derkon
+ Evangelos of Perge
+ Kallinikos of Lystra
+ Michael of Austria
+ Alexios of Atlanta
+ Joseph of Proikonnisos
+ Demetrios of Sevasteia
+ Irenaios of Myriophyton and Peristasis
+ Chrysostom of Myra
+ Emmanuel of France
+ Makarios of Gortyna and Arkadia
+ Amphilochios of New Zealand

Orthodox leader 'resists opposition' with call for church unity

2010-02-19T18:00:00Z

by Peter Kenny

[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.

In his Lenten letter that will be read in Orthodox churches worldwide on 21 February, Bartholomeos says, "Orthodoxy must be in constant dialogue with the world. The Orthodox Church does not fear dialogue because truth is not afraid of dialogue."

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

Ecumenical catechism proposed by Cardinal Kasper

2010-02-09T06:00:00Z

Cardinal asks dialogue partners if an ecumenical catechism might work

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.

Cardinal Kasper, a theologian who will be 77 in March and has led the council for nine years, also said that ecumenical dialogue "is perhaps in danger of becoming a matter for specialists and thus of moving away from the grassroots."

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.

WCC Faith & Order issues are relevant for Mennonites

2009-12-15T18:55:33Z

WCC dialogue questions relevant for Mennonites says Neufeld

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.

Mennonite World Conference was also invited to participate. Alfred Neufeld of Paraguay, who is the chair of MWC�s Faith and Life Commission, represented MWC. He made the long trip to the beautiful setting in the Mediterranean Sea to hear what might be relevant for the global Mennonite fellowship.

�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.

Symposium on War and Peace: Mennonites and Christian Reformed Churches discuss and discern

2009-12-11T17:06:39Z

by Dan Dyck

[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).

The CRC has a long standing tradition of just war theology: war should be used only as a last resort for the defence of the weak and vulnerable who are unable to defend themselves, and military service to one�s country is an obligation because �government is a positive force in our society and divinely ordained,� said Adema � though duty to obey government is neither absolute nor unconditional, but subject to God�s law.

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.�

Inter-Anglican Standing Commission on Unity Faith and Order Communiqu�

2009-12-08T18:45:00Z

[Canterbury • ACNS4675] Grateful for the gracious guidance of the Holy Spirit, the Inter-Anglican Standing Commission on Unity, Faith and Order held its first meeting in Canterbury, England from 1 to 8 December 2009.

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.

In addition to outlining areas of longer-term work, the Commission committed itself to five immediate tasks:

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.

Jewish-Catholic Dialogue Rejects Coercion in Matters of Faith

2009-11-30T06:00:00Z

[USCCB Media 09-249] Catholic and Jewish leaders agreed at a fall dialogue that proselytism understood as coercion or manipulation is a corruption of authentic witness to one�s faith.

�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.

Jews generally prefer �education� and �continuity� as terms that define how faith is passed on within families and cultures. Only recently with authors such as Emil Fackenheim and Elie Wiesel has the idea of witnessing to the faith become operative within Jewish circles, and generally in response to the unprecedented horrors of the Holocaust.

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.

BC Court rules on disputed Anglican church properties

2009-11-27T00:49:00Z

Court rules church properties remain with diocese of New Westminster

[Anglican Journal] The Supreme Court of British Columbia ruled yesterday that the Anglican Church of Canada�s diocese of New Westminster retains possession of four church properties worth an estimated $20 million. Members of congregations in these churches, who voted to leave the Anglican Church of Canada and join the more conservative Anglican Network in Canada (ANiC), claimed these properties were held in trust for them.

Justice Stephen Kelleher did, however, rule that a $2.2 million bequest from a parishioner at one of the four churches should be held in trust for the building fund of the ANiC congregation.

The congregation at St. John�s (Shaughnessy), the largest parish in Canada, as well as congregations at Parish of the Good Shepherd, St. Matthias and St. Luke in Vancouver, and St. Matthew�s in Abbotsford all voted to leave the Anglican Church of Canada over theological differences, including objections to the blessing of same-sex unions and interpretations of Scriptural authority. In the ensuing dispute over who rightfully controlled the church properties, representatives of the parishes filed two lawsuits against the diocese. They claimed that parish properties are held in trust for the purposes of ministry consistent with historic, orthodox Anglican doctrine and practice, and that the Anglican Church of Canada had broken with that doctrine and practice, notably by allowing the blessing of same-sex unions.

In his judgment, however, Justice Kelleher wrote that �a trust which freezes doctrine at a point in history is inconsistent with the history of change and evolution in Anglicanism. For example, the ACC now permits the remarriage of divorced persons. The church ordains women as priests, and there are also female diocesan bishops in the [Anglican Church of Canada]. These developments are inconsistent with what many would consider historic and orthodox Anglicanism.� He also wrote that, according to resolutions passed at General Synod 2007, the issue of same-sex blessings is one of doctrine, but not core or fundamental doctrine, for the Anglican Church of Canada. �Accordingly, there is no breach of trust on even the terms the plaintiffs put forth.� He concluded that the parish properties are �held on trust for Anglican ministry as defined by the [Anglican Church of Canada].�

The ruling also said �a parish does not have the authority to unilaterally leave the Diocese� and that �property effectively remains with the Diocese unless the Executive Committee and Bishop agree to mortgage, sell or otherwise dispose of it.�

Other parishes across the country are in the midst of similar legal battles over property, and George Cadman, chancellor for the diocese of New Westminster, said this �may well be a precedent-setting decision.�

ANiC chancellor Cheryl Chang said in a statement that it would take some time for ANiC and its lawyers to review the decision. But she added, �It is a great concern to hear that a majority can redefine and change the doctrine of the church and that those who wish to remain faithful to the church�s teaching must change their beliefs or sacrifice their buildings. At the end of the day, if forced to choose, we will have to choose our faith over our buildings.�

In a letter to be read to parishioners this Sunday, Bishop Michael Ingham of the diocese of New Westminster said he intends to invite these congregations to remain in the buildings where they worship. �I intend to appoint new clergy who will respect and continue the worshipping style of the congregation, who will also work co-operatively with me and the diocese.� His letter also said that the Anglican Church of Canada and throughout the world is a �big tent� with room for a diversity of opinion. �We have a long history of welcome and respect for all people. What unites us is a strong commitment to Jesus Christ and the Christian faith, a tradition of beautiful and sacred worship, and a compassionate response to people in many kinds of need and hardship.�

Justice Kelleher did rule in favour of the plaintiffs on the question of Bishop Michael Ingham�s dismissal of the trustees of St. Matthew�s and St. Matthias and St. Luke, which he ruled �was illegal and of no force and effect.� He wrote that those elected or appointed at the annual vestry meetings on Feb. 24, 2008 �continue to hold their positions as trustees of their respective parish corporations.� But he also stipulated that those trustees must exercise their authority in accordance with the constitution, canons, rules and regulations of the diocese. In light of other parts of his decision, Justice Kelleher said they may not want to remain in those positions, but he left it to the parties to find a workable solution or return to court.

Justice Kelleher also ruled that a $2.2 million bequest left to the �the building fund of Church of the Good Shepherd� by Dr. Daphne Wai-Chan Chun should be held in trust for the ANiC congregation. �Dr. Chun intended the proceeds to be applied to the building needs of the parish that served the Chinese community. That parish voted unanimously to receive Episcopal oversight from the Province of the Southern Cone and to affiliate with ANiC. In the circumstances, I conclude that a scheme whereby the funds are held on trust for the building needs of the ANiC congregation will best fulfil Dr. Chun�s charitable intent.�

�We are very grateful that Mr. Justice Kelleher understood and respected Dr. Chun�s intention when she left her bequest to our building fund� said Eric Law, a trustee of the congregation of Good Shepherd. �We look forward to using those funds toward the building we currently worship in.�

Bishop Ingham also wrote in his letter to parishioners that his prayer is that �we might put all this sad conflict behind us and get on with the mission of Jesus Christ. No good is served by bitterness or triumphalism. The decision of the Court is clear. And the purpose of the Church is equally clear. We are here to serve the mission of God and the well-being of all of God�s children.�

US Muslims and Catholics discuss role of faith in the public square

2009-11-13T19:57:14Z

[Washington • USCCB Media 09-236] Muslims and Catholics discussed religion in the public square at an interreligious dialogue, October 25-27, in Milwaukee.

The annual meeting of the Midwest Catholic Muslim Interreligious Dialogue was hosted by the Archdiocese of Milwaukee Office for Ecumenical and Interreligious Initiatives and the Islamic Society of Milwaukee. The meeting was co-chaired by Dr. Sayyid M. Syeed of the Islamic Society of North America and Bishop Francis Reiss, Auxiliary Bishop of Detroit, on behalf the United States Conference of Catholic Bishops (USCCB).

Deliberations began with a well-attended public lecture entitled, �Faithful Citizenship � Catholic and Muslim Engagement in Civic Life� at the Islamic Center School. The Catholic perspective was presented by Michael Hovey, coordinator of the Office for Ecumenical and Interfaith Affairs of the Archdiocese of Detroit. The Islamic perspective was given by Dr. Irfan Omar, Professor of Islamic Studies at Marquette University.

The dialogue continued October 26, at the Cathedral of St. John the Evangelist with two presentations on �The Nature and Dignity of the Human Person: Implications for the Public Square.� The Catholic perspective was presented by Father Leo Walsh, Associate Director of the Secretariat of Ecumenical and Interreligious Affairs at the USCCB. The Muslim perspective was presented by Dr. Zeki Saritoprak of John Carroll University, Cleveland. The participants noted several points of convergence arising from a common experience of both communities, especially regarding the experience of immigrant communities in the United States.

Bishop Reiss at a luncheon emphasized that practical cooperation of Catholics and Muslims in the public square is increasingly important in an era when contemporary society does not value the contribution of theology and religious conviction in public discourse.

Other sessions explored the theme �The Dignity of the Family: Catholic and Muslim Family Life and the Public Square � Blessings, Challenges and Opportunities.� Presenters included Joan Crist, PhD., Coordinator, Ecumenism & Interreligious Affairs of the Diocese of Gary, Indiana, and professor at Calumet College of St. Joseph and from Dr. Zulfiqar Ali Shah, Imam for the Islamic Society of Milwaukee.

Members of the dialogue noted many common concerns including efforts to maintain a faith-filled family life and passing on their religious heritage to the next generation despite the fact that society seems increasingly irreligious. They also cited cultural and socio-economic factors such as suburban sprawl as challenges to all people of faith.

Members of the dialogue discussed plans for publishing the results of their conversations and formed a subcommittee to determine a future course of action. They also expressed a desire to collaborate with the members of the West Coast and Mid-Atlantic regional Muslim-Catholic Dialogues.

The next meeting of the Midwest Muslim-Catholic Dialogue is slated for October, 2010, at a yet to be determined location.

In addition to the co-chairs, the Muslim representatives who attended this recent meeting include Dr. Ghulam-Haider Aasi, Professor, American Islamic College; Inshirah Farhoud, Outreach Coordinator, Islamic Society of Milwaukee; and Mohammad O. Farooq Associate Professor of Economics & Finance, Upper Iowa University. Muslim observers in attendance included presenters Dr. Irfan Omar, Dr. Saritoprak, and Dr. Zulfiqar Ali Shah.

Additional Catholic representatives included Scott Alexander, PhD., Associate Professor of Islam and Director Catholic-Muslim Studies, Catholic Theological Union, Chicago; Benedictine Sister Barbara Austin, Board Member, Monastic Interreligious Dialogue; Father Thomas Baima, Ph.D., Provost, University of St. Mary of the Lake, Mundelein; Dr. Crist; Msgr. Patrick Halfpenny, Ecumenical/Interfaith Officer, Archdiocese of Detroit; Ms. Judith Longdin, Director, Office of Ecumenical & Interfaith Concerns, Archdiocese of Milwaukee; Dominican Sister Joan McGuire, Director, Office for Ecumenical & Interreligious Affairs, Archdiocese of Chicago; Father Raymond J. Webb, Professor, University of Saint Mary of the Lake, Mundelein; and Father Walsh, S.T.D, who serves as staff. Catholic observers included Hovey, Father Bob Flannery, President of the Catholic Association of Diocesan Ecumenical and Interreligious Officers (CADEIO), and Steven Cottam, Intern, Catholic Theological Union.

The Midwest Muslim-Catholic Dialogue has been sponsored jointly by the Committee for Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops (USCCB) and the Islamic Society of North America since 1996. Its latest statement, Revelation: Catholic and Muslim Perspectives was published in 2006. This and other texts are available on the USCCB Website.

US Catholic & Polish National Catholic churches discuss clergy transfers

2009-11-13T19:39:37Z

[Washington • USCCB Media 09-237] The challenges of clergy transfers between churches stood as a key topic at the annual Polish National Catholic-Roman Catholic dialogue, this year at the Polish National Catholic Church (PNCC) Center in Scranton, Pennsylvania, September 28-29. Bishop Edward U. Kmiec of Buffalo and Bishop Anthony Mikovsky of the Central diocese of the PNCC co-chaired the meeting.

Members held a lengthy discussion on proposed recommendations about difficulties that arise when a clergyman transfers from one church to the other. A proposed text was refined and a process of consultation with appropriate bodies in the two churches will now be undertaken. Further revisions resulting from these consultations will be considered at the next meeting.

Msgr. John Strynkowski, Rector of the Cathedral Basilica of St. James in Brooklyn, New York, spoke on the development of doctrine using principles from Cardinal Newman's Essay on the Development of Doctrine. He applied these to the Christological controversies of the early Church and the Eucharistic controversies at the time of the Reformation.

Members also considered two Roman Catholic Marian dogmas, the Immaculate Conception and the Assumption. The PNCC members distributed a text on the Mother of God taken from �The Road to Unity,� a collection of agreed statements of the joint Old Catholic-Orthodox Theological Commission that was adopted by a PNCC General Synod in 1990. Both churches have devotion to the Blessed Virgin Mary and seek her intercession, but differ over the Pope�s authority to raise these Marian teachings to the level of dogma.

Members of the dialogue also prayed together in the chapel of the Polish National Catholic Church Center, where Bishop Mikovsky presided over an exposition of the Blessed Sacrament and Benediction.

The next meeting of the dialogue is slated to take place in Baltimore, Maryland, on November 11 and 12, 2010.

Webeditors note: The PNCC was established in the 19th century from Polish Roman Catholics and is found primarily in the US. The Roman Catholic Church recognizes the PNCC's clerical orders and other sacraments. The two churches have an agreement permitting sacramental sharing in exceptional circumstances. The PNCC was in full communion with the Old Catholic Union of Utrecht until recently when the latter decided to ordain women. As this press release indicates, a central issue in the continuing dialogue between the RCC and the PNCC is the role and authority of the papacy.

Anglican apostolic constitution published today

2009-11-09T17:43:51Z

This morning 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 below.
• 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

ANGLICANORUM COETIBUS AND COMPLEMENTARY NORMS

VATICAN CITY, 9 NOV 2009 (VIS) - The Congregation for the Doctrine of the Faith today published the Apostolic Constitution "Anglicanorum coetibus", which provides for personal ordinariates for Anglicans entering into full communion with the Catholic Church, and some Complementary Norms for the same Apostolic Constitution.

Both documents are dated 4 November, feast of St. Charles Borromeo, and are signed by Cardinal William Joseph Levada and Archbishop Luis F. Ladaria S.J., respectively prefect and secretary of the Congregation for the Doctrine of the Faith.

An English-language communique released by the congregation recalls how on 20 October, Cardina Levada "announced a new provision responding to the many requests that have been submitted to the Holy See from groups of Anglican clergy and faithful in different parts of the world who wish to enter into full visible communion with the Catholic Church.

"The Apostolic Constitution 'Anglicanorum coetibus' which is published today introduces a canonical structure that provides for such corporate reunion by establishing personal ordinariates, which will allow the above mentioned groups to enter full communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. At the same time, the Congregation for the Doctrine of the Faith is publishing a set of Complementary Norms which will guide the implementation of this provision.

"This Apostolic Constitution opens a new avenue for the promotion of Christian unity while, at the same time, granting legitimate diversity in the expression of our common faith. It represents not an initiative on the part of the Holy See, but a generous response from the Holy Father to the legitimate aspirations of these Anglican groups. The provision of this new structure is consistent with the commitment to ecumenical dialogue, which continues to be a priority for the Catholic Church.

"The possibility envisioned by the Apostolic Constitution for some married clergy within the personal ordinariates does not signify any change in the Church's discipline of clerical celibacy. According to the Vatican Council II, priestly celibacy is a sign and a stimulus for pastoral charity and radiantly proclaims the reign of God".

The Apostolic Constitution contains thirteen sections which concern, among other things: the formation of the new ordinariates which possess, according to paragraph 3 of section 1, "public juridic personality by the law itself (ipso iure)" and are "juridically comparable to a diocese"; the power of the ordinary, "to be exercised jointly with that of the local diocesan bishop in those cases provided for in the Complementary Norms"; candidates for Holy Orders; erection, with the approval of the Holy See, of new Institutes of Consecrated Life and Societies of Apostolic Life; the "ad limina" visit of the ordinary, etc.

The Complementary Norms concern the jurisdiction of the Holy See; relations with episcopal conferences and diocesan bishops; the ordinary; the faithful of the ordinariate; the clergy; former Anglican bishops; the governing council; the pastoral council, and personal parishes.

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

2009-11-05T04:32:00Z

[ACNS 4666 • Canterbury] The Anglican-Old Catholic International Co-ordinating Council (AOCICC) met in the International Study Centre, Canterbury, England, from 26 to 29 October 2009. The Council welcomed the Revd Carola von Wrangel from the Convocation of Episcopal Churches in Europe as a new member.

The members received reports of developments in each Communion and reviewed present ecumenical dialogues in which our Communions are engaged. The Council studied several papers on the theology of blessing. It also discussed and adopted an information leaflet about the Old Catholic Churches of the Union of Utrecht.

A draft text for a common statement on ecclesiology and mission was discussed. The Council will present it to the Anglican and Old Catholic Bishops' Conference and recommends that it be made the theme of the forthcoming International Old Catholic and Anglican Theological Conference in 2011.

Attention was given to the recently published document "Kirche und Kirchengemeinschaft" (Church and Communion) of the International Roman Catholic-Old Catholic Dialogue Commission (IRAD), as well as to the recent Vatican announcement of the Apostolic Constitution to provide personal ordinariates for Anglicans and former Anglicans.

The Council participated in daily Morning Prayer, Evening Prayer and the Eucharist in the Cathedral. The Bible Studies each morning were led by members of the Council. The Council was present at the consecration of the Bishop of Shrewsbury (Diocese of Lichfield) by the Archbishop of Canterbury in Westminster Abbey. Old Catholic bishops Joachim Vobbe and Harald Rein joined with the College of Anglican bishops in the laying on of hands.

At a dinner hosted by the Dean of Canterbury he welcomed members of the Council and led them on a candle-lit pilgrimage in the Cathedral.

The next meeting of the Council will take place 8-12 November 2010 in Germany.

Bishop Harold Rein extended an invitation to the 30th International Old Catholic Congress, to be held 9-13 August 2010 in Zurich.

For further information, please contact the Revd Professor Dr Angela Berlis, tel +41 (0)31 631 4193, email , or Neil Vigers at the Anglican Communion Office, tel +44 (0)20 7313 3929, email .

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

Anglicans

The Rt Revd Jonathan Gledhill - Co-chair
Mr Neil Vigers - acting Co-secretary
The Rt Revd David Hamid
Mrs Maryon J�gers
The Revd Dr Jeremy Morris
The Revd Carola von Wrangel

Old Catholics

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

Administrative Support and Interpreter: The Revd Lars Simpson

• This item is also available in German.

Orthodox-Catholic Consultation Responds To �Ravenna Document�

2009-11-04T21:55:56Z

[Washington • USCCB Media] The North American Orthodox-Catholic Theological Consultation finalized a joint response to the international dialogue�s 2007 �Ravenna Document� at their 77th meeting, held at Saint Paul�s College in Washington, October 22-24. Greek Orthodox Metropolitan Maximos of Pittsburgh and Roman Catholic Archbishop Gregory Aymond of New Orleans presided over it.

This was Archbishop Aymond�s first meeting as Catholic Co-Chair. Archbishop Wilton Gregory of Atlanta, Chairman of the Bishops� Committee for Ecumenical and Interreligious Affairs, named Archbishop Aymond to succeed Archbishop Daniel Pilarczyk last summer. Archbishop Aymond, who had been with His All Holiness Ecumenical Patriarch Bartholomew in New Orleans the day before the meeting, extended the Patriarch�s warm greetings to the Consultation. Most of the meeting centered on finalizing the Common Response, the full text of which is found at http://www.usccb.org/seia/RavennaResponse.pdf

Overall the North American dialogue welcomed the document, and viewed its adoption as a sign that the international dialogue, that has faced significant difficulties in the recent past, has been able to resume its study of ecclesiology and present an approved statement on the topic.

The Common Response examines the Ravenna Document�s treatment of conciliarity and authority at three levels within the Church: the local level (diocese), the regional level (Episcopal conferences, metropolitanates and patriarchates) and the universal level. It also takes exception to the sole footnote in the Ravenna document, and argues that the representations of both the Orthodox and Catholic understandings of the Church in the footnote are inaccurate.

The full title of the Ravenna Document is �Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Ecclesial Communion, Conciliarity and Authority.� It is available on the Vatican website and on the website of the Ecumenical Patriarchate of Constantinople. The North American consultation has also issued common responses to the earlier agreed statements produced by the international dialogue.

Members also continued work on the theme of primacies and conciliarity in the Church. They examined a first draft of a proposed agreed statement on this question, entitled �Steps Towards a United Church: A Sketch of an Orthodox-Catholic Vision for the Future.� Still in its preliminary stages, the text will be revised and considered again at the next meeting of the dialogue. To enhance the consultation�s examination of this theme, Father John Erickson presented a paper entitled �Primacy and Conciliarity at the Regional Level,� and Father Joseph Komonchak spoke on the analysis of the Council of Sardica (343 AD) by the noted French Dominican theologian Herv� Legrand.

One session of the meeting was devoted to a sharing of information about major events in the lives of the two churches. The topics discussed included the Fourth Pre-Conciliar Pan-Orthodox Conference and its implications for Orthodoxy in North America, the papal encyclical Caritas in Veritate, the nomination of a new U.S. Ambassador to the Holy See, relations between the two Romanian Orthodox jurisdictions in North America, the recently announced creation of personal ordinariates for former Anglicans within the Catholic Church, and the situation of the Antiochian Orthodox Christian Archdiocese.

The next meeting of the dialogue is scheduled to take place at Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts, June 1-3, 2010.

In addition to the co-chairs, the Consultation include Orthodox representatives Father Thomas FitzGerald (Secretary), Father Nicholas Apostola, Father Erickson, Susan Ashbrook Harvey, Ph.D., Father James Dutko, Paul Meyendorff, Ph.D., Father Alexander Golitzin, Robert Haddad, Ph.D., Father Robert Stephanopoulos, Father Theodore Pulcini, and Father Mark Arey, General Secretary of the Standing Conference of the Canonical Orthodox Bishops in the Americas SCOBA (staff).

Additional Catholic members are Jesuit Father Brian Daley (Secretary), Thomas Bird, Ph.D., Sylvain Destrempes, Ph.D., Father Peter Galadza, Chorbishop John D. Faris, Father John Galvin, Father Sidney Griffith, Father Komonchak, Father Paul McPartlan, Father David Petras, Sister of Charity of Leavenworth Susan K. Wood, Vito Nicastro, Ph.D., and Paulist Father Ronald Roberson, who serves as staff.

The North American Orthodox-Catholic Theological Consultation is sponsored jointly by SCOBA, the Bishops' Committee for Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops (USCCB), and the Canadian Conference of Catholic Bishops. Since its establishment in 1965, the Consultation has now issued 23 agreed statements on various topics. All these texts are now available on the USCCB Website and the SCOBA website.

German cardinal says Vatican looking for new steps to unity

2009-11-04T12:00:00Z

[Anli Serfontein • Wittenberg, Germany • ENI] The Vatican official responsible for links with other churches has rejected suggestions of a "standstill" in the search for Christian unity.

"There has already been a lot of movement," Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, told Ecumenical News International in Wittenberg, the eastern German town where in 1517, Martin Luther published his 95 Theses, thereby setting in train the breach with the papacy.

"I hope that there can be even more movement for the unity of the Church, the cohesion of Christianity and for common witness," said the cardinal when interviewed on 1 November while attending a ceremony seeking closer ties on the 500th anniversary of the Reformation in 2017.

"We have learned a lot in the last 50 years," noted Kasper, a former professor of theology in M�nster and T�bingen, and bishop of Stuttgart in southern Germany from 1989 to 1999. "At the university I spent a lot of time teaching about Martin Luther, and I have learned from that experience too."

Kasper was asked about comments by Wolfgang Huber, who retired at the end of October as Germany's senior Protestant bishop, in which he said the Vatican had created "difficulties" for ecumenical dialogue in the past decade.

"Well we caused each other difficulties," said Kasper, laughing. "Difficulties are always made from both sides. I also wished for more, but one can wish for a lot in life and it does not happen.

"The main point is that we should stay on the ball and should continue," said the cardinal. "Difficulties are sometimes from the one side and sometimes from the other, one should not overrate them. The basics, the direction is right and we should jointly continue the course."

The Wittenberg event followed celebrations in Augsburg the previous day to mark the 10th anniversary of the Lutheran World Federation and the Roman Catholic Church signing an agreement about the doctrine of justification, a central point of contention at the time of the 16th-century Reformation.

Kasper described the 1999 agreement as a "milestone, but also an interim step, and one on which we would like to build". He added, "In the council for promoting Christian unity we are to hold a conference in February to look towards the future together with our ecumenical partners. We want to think together about what the next steps could be."

At the 10th anniversary celebrations in Augsburg, Kasper had described the joint declaration as a sign of the workings of the Holy Spirit. "We cannot be thankful enough for that and for many, many other steps that have been possible since," he said in a sermon at Augsburg Cathedral, the city where the declaration had been signed 10 years earlier.

"The godless complain about the supposed standstill in the ecumenical movement and the miserable moan about what has not yet been achieved, forgetting all that has been given us in the last few years, all that is sheer ingratitude," asserted the cardinal.

In 2006, the Methodist World Council also affirmed the joint declaration.

In remarks during the Augsburg celebrations, the LWF general secretary, the Rev. Ishmael Noko, said in signing the joint declaration, Lutherans and Catholics had "set out a common journey of healing" their memories of mutual condemnation.

"Ten years ago in this city we committed ourselves to a joint ecumenical journey. We did not doubt that we will walk forward together in new ways," said Noko.

"Of course the mutual condemnations of the past remain a part of our history; that cannot be changed. And the painful legacy of our estrangement gives us memories which bear the wounds of our separation," noted the LWF general secretary. "Ten years ago, in this city of Augsburg we said that these memories of separation and hostility would not be the memories of our children."

In Wittenberg, Noko told ENI that the ecumenical movement continues to grow. "The seeds have been sown and it serves no purpose to be suspicious all the time," he said.