On July 20, 2001, the Pontifical Council for Promoting Christian Unity (PCPCU) published its Guidelines for Admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East. These Guidelines open the way for competent authorities in the Chaldean Catholic Church and the Assyrian Church of the East to establish procedures and provide appropriate means for the Chaldean and Assyrian faithful to receive the Eucharist of either Church under specific circumstances in cases of pastoral necessity. The principal issue for the Catholic Church in approving the decree related to the question of the validity of the Eucharist when celebrated with the Anaphora (or Eucharistic Prayer) of Addai and Mari which lacks a literal recitation of the Institution Narrative, Jesus’ words: “This is my Body, This is my Blood.” After careful study, the validity of this Anaphora was recognized by the Congregation of the Doctrine of the Faith (CDF) on January 17th 2001. Subsequently approved by Pope John Paul II, this has been recognized as an audacious decision: Robert Taft, SJ, an Archimandrite in the Ukrainian Catholic Church and a consultant for the Vatican Congregation for the Oriental Churches, has called the publication of the Guidelines “the most remarkable Catholic magisterial document since Vatican II.”
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There has never been a time when Jews and Christians were not talking with each other about the Bible. Well, perhaps “talking” is a bit misleading – for most of that time, Jews and Christians engaged in strenuous arguments with each other about the Bible and its meaning. Despite early attempts to sever Christianity from the Jewish Scriptures, such as by Marcion in the second century. Moreover, it has insisted that its way of reading those Scriptures, especially texts seeming to prophesy a messiah, was the only correct way.
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Bishop Johan Bonny of Antwerp has challenged Rome to push forward with synodal reforms by announcing changes including the ordination of married men in his diocese by 2028.

Carefully quoting guidelines for the Synod on Synodality’s implementation phase (2025-2028), his 11-page pastoral letter proposed the viri probati reform alongside the naming of woman pastors, a new understanding of parishes, welcoming new Catholics and updating the Church’s message.
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The Canadian Council of Churches (CCC) and the National Council of Churches of Christ in the USA (NCC), initiated and supported by the World Council of Churches (WCC), are proud to announce a joint theological project: the North America-Turtle Island Regional Ecumenical Theological Institute (NATI-RETI) 2026. Scheduled for August 3 through August 16, 2026, this initiative represents a significant renewed chapter in cross-border collaboration, providing a shared platform for emerging Christian leaders from Canada and the United States to engage in deep theological reflection and spiritual fellowship.
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The Vatican’s International Theological Commission has warned that if humanity places total trust in technology in a “world ruled by machines,” it risks replacing the “living God” with a counterfeit “virtual God.”

The assessment came in a sweeping new document, published on March 4, examining how artificial intelligence, transhumanism and other technological developments can pose profound risks to human identity and dignity. The document seeks to propose a response rooted in Christian anthropology and the Gospel.

The 48-page document, titled “Quo vadis, humanitas? Thinking about Christian anthropology in light of some scenarios for the future of humanity,” was published in Italian and Spanish after being approved by Pope Leo XIV. Its Latin title — meaning “Where are you going, humanity?” — echoes the question tradition holds was put to St. Peter before his crucifixion in Rome.
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God calls every baptized person to proclaim the Good News, entrusting this missionary mandate to all. Within our missionary Church, charisms have historically developed to live out this mission in response to the needs of different times and cultures. In the present historical moment, the Final Document of the XVI Ordinary General Assembly of the Synod of Bishops (FD), now part of the Ordinary Magisterium of the Pope, has recognized the digital environment as a culture, with its own dynamics, languages, and modes of interaction. In this perspective, the Synod affirms that “digital culture constitutes a crucial dimension of the Church’s witness in contemporary culture and an emerging missionary field” (FD, no. 149).

We all, as the baptized, are called to bring the Good News to people we meet in this environment through missionary approaches that respond to its specific characteristics, engaging its opportunities while facing its challenges and risks directly.
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What does it mean when a church says “I’m sorry”? “Theology of Church Apologies” from the Anglican-Roman Catholic Dialogue of Canada invites reflection on the significance of church apologies. Drawing on scripture, theology and historical examples, it shows how apologies can help repair relationships and guide communities towards truth, healing and reconciliation.

“I’m sorry.”

Many of us know the profound healing effect of hearing these or similar words spoken, in sincerity and truth, by someone who has in some way wronged us. Many of us also know the deeply humbling feeling of being the one who offers a genuine apology.

In recent years several churches have offered formal apologies to individuals and communities of people who have been harmed – sometimes traumatically – by our words and deeds. In Canada, for example, Catholic and Anglican leaders have formally apologized for our churches’ role in the destructive system of Indian Residential Schools.
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Has your faith commitment and organizing experience prepared you or someone you know for this leadership role?

The Canadian Council of Churches is seeking an individual to fill the role of General Secretary on a full-time basis for a 5-year renewable term, beginning September 1, 2026.

The Canadian Council of Churches (the Council) is a broad and inclusive ecumenical body, now representing 26 member churches including Anglican; Eastern and Roman Catholic; Evangelical; Free Church; Eastern and Oriental Orthodox; and Historic Protestant traditions.
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What if footwashing were a sacrament? Of all of the things that Jesus instructed the disciples to do, why didn’t footwashing become a sacrament like the others? Thoughts like these are one of the hazards of being a theologian.

I was thinking about this strange idea this week while reflecting on Pope Leo XIV’s new series of catecheses on Vatican II. Just when he is encouraging us to re-read the documents of the Council, the CCCB has issued a new National Strategy on Ecumenism. The first step in this strategy is to focus on education and formation about the church’s ecumenical teaching, beginning with the Council.
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As we approach the fourth anniversary of Russia’s full-scale invasion of Ukraine and the twelfth anniversary of its illegal occupation of Crimea and parts of eastern Ukraine, we once again address Canadian Christians with urgency, grief, and hope. These calls to action build on the witness offered in February 2024 when we released A Canadian Pastoral Letter on Ukraine, Canada and the Church. It arises from relationships of shared prayer, co-suffering, and discernment among Ukrainian Orthodox, Ukrainian Catholic, Evangelical, and other Christian leaders, together with the World Evangelical Alliance Peace & Reconciliation Network, The Evangelical Fellowship of Canada, and The Canadian Council of Churches. We write again because the war continues, suffering deepens, and faithful Christian witness remains urgently needed.
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