In response to the COVID-19 pandemic, churches across Canada are cancelling services, meetings, and other gatherings. Many are exploring options for live-streaming services and for video-conferencing of meetings. With this in mind, I have drafted these suggestions based on my own experience and some ideas I have found in the documents listed at the end.

The following tips are provided to enhance the effectiveness of video conference technology in church meetings. These suggestions are based on using Zoom, but many of them are applicable to other software as well, such as GoToMeeting or Skype.
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Lutherans and Ukrainian Catholics joined the annual celebration of the Anglican and Roman Catholic ecumenical Covenant on Sunday afternoon, May 26. The Covenant began in 2011 between the Anglican Diocese of Qu’Appelle and the Roman Catholic Archdiocese of Regina. In recent years, the Covenant partners have been working towards a renewed covenant which will include the Evangelical Lutheran Church in Canada (ELCIC) and the Ukrainian Catholic Church. This year’s annual covenant service was an opportunity to give thanks to God for drawing the four churches towards this renewed relationship.
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The Third Anglican-Roman Catholic International Commission (ARCIC III) has issued its first agreed statement with the title Walking Together on the Way: Learning to be the Church – Local, Regional, Universal. Since its first meeting in 1970, ARCIC has published thirteen agreed statements. The third phase of the dialogue began in 2011 with the dual mandate to explore “the Church as Communion, local and universal, and how in communion the local and universal Church come to discern right ethical teaching.” The current document completes the first part of this mandate.

Walking Together on the Way employs the method of Receptive Ecumenism to examine the structures by which Catholics and Anglicans order and maintain communion at the local, regional and universal level. It examines common theological principles that Anglicans and Catholics share, and the differentiated structures, based on these principles, by which they make decisions. This method invites both traditions to repentance and conversion, by looking at what is underdeveloped or wounded in themselves. It is also predicated on the belief that in our dialogue partner we meet a community in which the Holy Spirit is alive and active. We can therefore ask firstly, where our communities are in need of reform, and, secondly, what we can learn from the our dialogue partner to help us in this growth. The Commission described this process as “receptive learning.”
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The number of Orthodox jurisdictions in Ukraine may be about to shrink. Since the end of the Soviet era, the Ukrainian Orthodox churches have been divided into competing jurisdictions and affiliations. Although relations between the groups is somewhat fluid, the recent conflict in eastern Ukraine and Crimea has raised the importance of forming a single indigenous Orthodox church. The coming Pan-Orthodox Council also provides a strong initiative to resolve jurisdictional disputes. The major groups are the Moscow Patriarchate (UOC-MP), the Kyiv Patriarchate (UOC-KP), and the Ukrainian Autocephalous Orthodox Church (UAOC). The members of each of these churches are Ukrainian, but the UOC-MP is under the larger jurisdiction of the Patriarch of Moscow. The others have sought recognition from canonical Orthodox churches. In a major development, the Kyivan and Autocephalous churches have agreed to convene a Unification Council or Sobor in September. If all goes well, the two will elect a single primate and establish a permanent Sobor for the new united church.

A joint meeting of representatives from the two churches was held on June 8 at the Kyiv Orthodox Theological Academy at St. Michael’s Monastery in Kyiv. In addition to the delegations from both churches, there were observers from the Ukrainian diaspora as well. The Ukrainian Orthodox Church in Canada and the Ukrainian Orthodox Church of the USA are both under the jurisdiction of the Ecumenical Patriarch of Constantinople. With the approval of Patriarch Bartholomew, Bishops Ilarion and Daniel participated in the discussions about unification and signed the agreement as observers. The observers will also be invited to participate in the unification Sobor on September 15.

Press releases issued by the churches in Canada and the USA celebrated the news as a move towards the eventual establishment of a single Orthodox Church in the Ukraine.
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The Evangelical-Roman Catholic Dialogue in Saskatoon has recently issued a draft “Common Statement of Faith” after three years of study. The text is offered to our sponsoring churches for study and discernment, with the prayer that this text might be adopted as a sufficient statement for further dialogue and common mission.

The dialogue is sponsored by the Saskatoon Evangelical Ministers’ Fellowship (SEMF) and the Roman Catholic Diocese of Saskatoon. The group was established in 2011 to build upon earlier efforts to draw our churches together. The twenty members of the dialogue are drawn from across the Evangelical and Catholic communities with both clergy and lay people well represented. The dialogue spent two years exploring issues that have historically divided Catholics and Evangelicals before concluding that a statement of the faith we share in common would assist in promoting the growing relationship between our churches. Over a year in drafting and revision, the statement offered to our church at this time is not intended to be a final or complete exposition of these doctrinal matters or of all of the matters essential to Christian faith. We intend to give an account of the hope that we share for the visible witness of Jesus Christ by his followers in Saskatoon.
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The Anglican and United Church of Canada dialogue has issued an interim report that proposes “to explore what steps can be taken to make a mutual exchange of ministries between our two churches normative”. As a first step, the dialogue members propose to explore the interchangeability between the order of priests in the Anglican Church and ordained ministers in the United Church. The interim report, prepared in January, has been received by the respective churches and was published May 20. Approving the proposal, the two churches have asked the dialogue to report on its progress in time for the Anglican General Synod in 2016.

The latest “iteration” of the dialogue between the Anglican and United churches began in January 2012. The dialogue was established in 2003 and issued a report in 2009 entitled “Drawing from the Same Well: The St. Brigid Report”. A Plan of Union between the two churches was unsuccessful forty years ago. Central to the concerns in the old Plan of Union was a proposal to reconcile ministries between the two churches with the union church having episcopal orders.
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This is a story that is classic Pope Francis: in late December he picked up the phone and called a Pentecostal bishop, Tony Palmer, to invite him to visit. By all accounts, they had been friends for a number of years already and this was just a social visit, so it wasn’t planned and facilitated by Vatican staff. When the Vatican’s daily news briefing on January 14 listed Bishop Palmer’s visit, the only detail given was that he is the ecumenical officer for the Communion of Evangelical Episcopal Churches, a Pentecostal group that identifies as Anglican, but is not affiliated with the Anglican Communion.

That generated considerable curiosity, particularly in ecumenical circles. Until now, the Vatican has not had any formal contacts with non-Communion Anglicans. No further details were available until this week when a video was posted on YouTube. During their visit in January, Pope Francis and Bishop Palmer recorded a video message on the bishop’s iPhone. The message was for a conference of leaders from Kenneth Copeland Ministries, a Pentecostal mega-church ministry. Palmer was scheduled to address the conference a few days later, so Francis offered to send greetings. They recorded the video on the spot, and there is no indication that the Vatican staff were aware of its existence until it appeared on YouTube two days ago.
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In what might very well be a historic first, on Sunday January 19 Roman Catholic Bishop Donald Bolen was the guest preacher at one of Saskatoon’s flagship Evangelical churches, Circle Drive Alliance Church. Pastor Eldon Boldt invited Bishop Bolen to preach some months ago and suggested January as a possible time. Boldt has been offering the congregation a series of sermons through January on the theme of Reconciliation so the bishop’s sermon on Christian unity was a natural fit. Nevertheless, the significance of the occasion was not lost on anyone, including the congregation of Holy Family Cathedral to whom Bolen had preached earlier in the morning. Before he left for Circle Drive Church, the Catholic congregation gave Bolen a rousing cheer amid their prayers for Christian unity and thanksgiving for their bishop’s ecumenical passion.

The invitation to Circle Drive Church did not come out of the blue. Pastor Boldt and Bishop Bolen have been friends for a number of years and have happily shared together in prayer and witness. They are both members of a joint consultation committee between the Catholic diocese and the Saskatoon Evangelical Ministers’ Fellowship (SEMF).
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Recently, Jonathan Dudley has argued that Creationists have “abandoned a central commitment of orthodox Christianity.” Dudley’s argument is simple. Until the modern controversy among Fundamentalist Evangelicals over creation and evolution, Christianity has always held to a belief that the natural world is a revelation of God. Implicit in the doctrine of creation is the understanding that God is revealed by God’s works. Good science is that which seeks knowledge from the natural world encountered by humanity. As Dudley reminds us: “Augustine castigated those who made the Bible teach bad science, John Calvin argued that Genesis reflects a commoner’s view of the physical world, and the Belgic confession likened scripture and nature to two books written by the same author.”
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The Roman Catholic Diocese of Saskatoon and St. Thomas More College are pleased to inaugurate a new series of lectures and workshops that will bring to Saskatoon distinguished ecumenists from around the world. Our hope is that this will be an annual event, sometimes in conjunction with the Week of Prayer for Christian Unity.

The series is named in honour of Fr. Bernard de Margerie. Those who know him, know that his greatest complement is to remind you to “stay humble.” His own humility is one of the many virtues he has brought to ecumenical ministry for over fifty years. Bernard is best known for his work in founding the Prairie Centre for Ecumenism in 1984, and serving as its first director for the next decade, but his ecumenical interest was sparked long before by Pope John XXIII who opened the Catholic Church to the ecumenical movement. Bernard’s vision for the ecumenical movement has always placed prayer at the centre. Spiritual ecumenism, which is fostered in prayer together and for each other, promotes humility about the distinctive aspects of our own faith and life. Through the early years of Catholic ecumenism, in the euphoria of new relationships between our churches, Bernard patiently and prayerfully built firm relationships that have seen us through the so-called “ecumenical winter.”
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This weekend we celebrate Easter together in the Eastern and Western calendars. This happens occasionally, and it can always be a moment of great ecumenical opportunity. However, it also reflects one of the deepest divisions in the Body of Christ. Easter, as the celebration of the passion, death, and resurrection of Jesus, is at the heart of our Christian faith. The division over the date of Easter is a visible sign of division within a more profound unity, and thus is scandalous.
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When I moved to Saskatoon sixteen years ago, I was surprised by the ecumenical interest that I encountered in the churches. I probably shouldn’t have been surprised. After all, Saskatoon has the only ecumenical centre in Canada which focuses on parish ecumenism. This diocese has a history of ecumenical cooperation and experimentation that goes back to our earliest settlements. Over the years I have discovered that at the core of the prairie ecumenical experience there are some basic principles that provide guidance and insight to the search for Christian unity here, just as they do throughout the church. These principles are found in our own experience, but they are rooted in our biblical and doctrinal convictions about Christian faith and life. I think we experience these in a particularly unique way in Saskatchewan.
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The Roman Catholic Archdiocese of Regina and the Anglican Diocese of Qu’Appelle have entered into a covenant committing themselves to prayer together and for each other, to work together for justice, peace, and aboriginal reconciliation and healing, and to consult regularly where developments affect the other. Archbishop Daniel Bohan and Bishop Gregory Kerr-Wilson signed the covenant on behalf of their churches in a joint worship service on Sunday, January 23rd at St. Paul’s Anglican Cathedral in Regina.
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Last week, the Vatican published a new papal letter from Benedict XVI entitled Verbum Domini, the Word of the Lord. Technically called an “apostolic exhortation,” this letter is the final contribution from the 2008 synod. At over 190 pages in the English text, the new letter is a “must read” for all ecumenists.
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By Nicholas Jesson On April 24th next year, we will celebrate Easter together in the Eastern and Western calendars. This happens occasionally, and it can always be a moment of great ecumenical opportunity. However, it also reflects one of the deepest divisions in the Body of Christ. Easter, as the celebration of the passion, death,
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Vatican offers new provisions for Anglican “converts”

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.

Read the complete commentary by Nicholas Jesson on our website…
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Last November, attention turned once again to comments made by Pope Benedict XVI, this time on dialogue with Islam. Precisely as the Vatican was intensifying efforts to open dialogues with Islam on ethical and other practical issues, a book was published in Italy by Marcello Pera that contained a forward written by the pope. In this text, the pope commended Pera’s argument that interreligious dialogue is not strictly possible. The book, entitled “Why We Must Call Ourselves Christian” was an argument for the indispensably Christian character of Europe. Prior to his election as pope, Cardinal Ratzinger had co-authored another book with Pera about Europe’s identity, and so it is not a great surprise that he would write a forward for another book on the same subject by his academic colleague.

… continued
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On Monday, the General Synod of the Church of England voted to proceed towards the ordination of women to the episcopate. The vote begins a process that is expected to take three years before a final synodal vote. The earliest ordination would likely be in five years. The fallout from the decision is expected much sooner, both at the Lambeth Conference in late July and in the ecumenical dialogues with Roman Catholics and the Orthodox.

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.
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The United Nations General Assembly has approved a resolution calling for a moratorium on the use of the death penalty in all member states. The resolution passed on Tuesday by a vote of 104 to 54 with 29 abstentions. This is the third attempt to pass a moratorium resolution in the General Assembly. Previous attempts in 1994 and 1999 failed. The current resolution called on member states to “progressively restrict the use of the death penalty and reduce the number of offences for which it may be imposed.”
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When I teach my students about the ecumenical movement, I tell them that the establishment of the World Council of Churches in 1948 is an historic achievement. It is historic because the WCC is the principal instrument of the ecumenical movement in the 20th century. It is historic because it sets a benchmark in church history for the commitment of the churches to walk together. It is an achievement of unparalleled importance because it brought together the historic churches of the Reformation together with the Eastern churches in a commitment to seek visible unity and common witness. However, even in 1948 there was an awareness that there were essential voices missing from the ecumenical table.
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A new response to the International Anglican-Roman Catholic Commission on Unity and Mission (IARCCUM) report entitled “Growing Together in Unity and Mission: Building on 40 years of Anglican-Roman Catholic Dialogue” has been published by Ruth Reardon from the Interchurch Families International Network (IFIN). Reardon’s response is published in the October issue of the IFIN newsletter, “Issues and Reflections.”

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.
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Evangelical theology stresses the importance of a personal relationship with God in Jesus Christ and sees the transformation of individuals as an important part of the transformation of the world. However, the notion of a purely privatized faith in which the gospel only affects individual, personal or family life but has no wider implications for society must be rejected as inadequate.
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An 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.”
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This past summer, the Vatican’s Congregation for the Doctrine of the Faith (CDF) issued a statement entitled “Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church.” This document immediately attracted attention, comment, spin, appreciation, and criticism from around the world. The document contains five questions and the responses of the CDF, with very little additional comment. The focus of the questions is the meaning of the word “subsists” as it appears in Vatican II’s Dogmatic Constitution on the Church (Lumen Gentium), article 8. The council declared that the one Church of Christ “constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.”

Much of the criticism of the document has come from within the Catholic community, although notable critiques have also been issued by ecumenical partners. The criticism has addressed the exclusivity with which the new CDF document interprets the word “subsists”, and the insistence of the CDF that other churches are thereby deficient. The responses to the document were more careful and nuanced than those made in 2000 to Dominus Iesus, but many observers connected the two documents, seeing the new text as little more than a re-articulation of the earlier problematic statements.

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.
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On Saturday, Pope Benedict XVI issued a motu proprio entitled Summorum Pontificum, on the use of the 1962 Latin Mass. The document has been widely expected for some months now.
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Following a long and passionate debate at the 2007 General Synod in Winnipeg, the Anglican Church of Canada has rejected the blessing of same-sex unions. The result is not decisive, however, as both clergy and laity voted in favour with the bishops narrowly defeating the resolution. Earlier resolutions affirmed that the blessing of same-sex unions is a doctrinal matter and that they are consistent with the core doctrine of the Anglican Church of Canada.
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The Anglican Church of Canada’s General Synod has elected Bishop Fred Hiltz as the church’s new primate. The Evangelical Lutheran Church, meeting in its National Convention has chosen the Rev. Susan Johnson as its new national bishop.
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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.
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It is with great sadness that “Ecumenism in Canada” notes the passing of Dr. George Vandervelde, an ecumenist widely known and respected in Canada, the United States and around the world. Vandervelde was emeritus professor at the Institute of Christian Studies in Toronto since his retirement in 2004, and lecturer at Wycliffe College in the Toronto School of Theology. A lifelong member of the Christian Reformed Church, he was for many years an active participant in the Canadian Council of Churches’ Faith and Witness Commission, and the U.S. National Council of Churches’ Faith and Order Commission. He was convenor of the World Evangelical Alliance’s Ecumenical Issues Taskforce and secretary of the WEA‘s dialogue with the Vatican’s Pontifical Council for Promoting Christian Unity. Although it is an exaggeration to credit him with single-handedly establishing the Evangelical-Roman Catholic dialogue, his passion for this important work marked his entire career.
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The Synod of Bishops of the Russian Orthodox Church Outside Russia (ROCOR) has agreed to reconcile with the Moscow Patriarchate of the Russian Orthodox Church. The schism developed following the 1917 Bolshevik Revolution in Russia, and has led to the establishment of parallel jurisdictions of Russian Orthodoxy in the diaspora. The talks between ROCOR and the Moscow Patriarchate began in 2001. The reconciliation between the two church bodies is expected to occur in May 2007 when the Synod of the Moscow Patriarchate adopts the “Act of Canonical Communion” already approved by the ROCOR Synod of Bishops. The two church bodies express the hope that: “The reestablishment of canonical communion will serve, God willing, towards the strengthening of the unity of the Church of Christ, of her witness in the contemporary world, promoting the fulfillment of the will of the Lord to “gather together in one the children of God that were scattered abroad” (John 11:52).
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A new statement has been published by Evangelicals and Catholics Together, an ad-hoc group of theologians and church leaders headed by Charles Colson and Richard John Neuhaus. This text, entitled “That They May Have Life,” is the sixth statement issued by ECT since 1994. In their most recent offering, ECT returns its focus to public policy, morality, and the so-called “culture wars.” Seeking to promote dialogue within the US on the “culture of life,” the group affirms that they share common interests and concerns with those who oppose them. These include a common interest in the American experiment and a common humanity with its God-given capacity for reason. The text, which has the tone of a pastoral letter, appears to be interested in a dialogue between secular culture and Christians.

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.
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The recent controversy over cartoons depicting the Prophet Mohammed has exposed a disagreement between Western secular democracies and the Muslim community over appropriate limits on public expression. Agreement on when or whether there should be limits on free speech remains elusive. Such an agreement appears to be developing between Anglicans and Muslims, at least if a report released today is accurate. In a dialogue meeting last week between delegates of the Anglican Communion and the Al-Azhar Al-Sharif Permanent Committee for Dialogue with Monotheistic Religions, the participants reportedly found consensus on the right to comprehensive religious freedom and on the related problem of limiting public expression.
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The United Church of Canada‘s 39th General Council has rejected a proposal calling for divestment from Israel, in favour of what is described as a “pro-peace” investment strategy. The proposal originally presented to the General Council called for the church and its congregations to selectively divest from corporations that support or contribute to the Israeli occupation of Palestinian territories.

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.
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During the summer months ecumenical news dries up as church leaders, pastors, and theologians head off on their holiday plans. However, this year a very significant event occurred while we were all at the lake. Since 2001, Methodists have expressed appreciation for the Lutheran-Roman Catholic “Joint Declaration on the Doctrine of Justification” (JDDJ). Not long after the formal affirmation of the JDDJ, representatives of the Methodist World Council and the World Alliance of Reformed Churches gathered with the two signatories to discuss the possibilities of expanding the consensus to include their constituencies. This summer, on July 23, the World Methodist Conference, a gathering of 76 churches in the Methodist tradition, affirmed the Joint Declaration in a signing ceremony together with Lutheran and Roman Catholic representatives.
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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).”
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Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity has given “a clear and helpful contribution” to the Church of England’s debate over the consecration of women bishops, according to the Archbishop of Canterbury, Dr. Rowan Williams. The gracious response offered by Williams was to be expected between two close friends and theological colleagues. Nevertheless, Kasper’s frank address to the House of Bishops was a sign of the significance that the Vatican places on the English church’s decision. As an exercise in ecumenical brinkmanship it may be unparallelled in recent times.
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By Nicholas Jesson In his address to a gathering of ecumenical leaders in Warsaw on May 25, Pope Benedict XVI has expressed strong support for pastoral care of interchurch families. Speaking to the Polish Council for Ecumenism and leaders of other religious groups, Benedict encouraged the work of a bilateral commission of the Catholic bishops’ conference
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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.
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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.
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The Week of Prayer for Christian Unity is celebrated worldwide from January 18 to 25 each year. In Canada the observance is slightly modified to span the week during which January 25 falls. This allows for two Sundays to observe the week. In Saskatoon (Saskatchewan) where I live, we have a long tradition of early
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By Nicholas Jesson In today’s Vatican Information Service (VIS), a report of the ad limina visit of some U.S. bishops to Rome can be found. The pope will be speaking to each group of U.S. bishops as they visit over the coming months, and it has been announced that he will be speaking to them
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Table of contents: • Canadian Council of Churches • Anglican Church of Canada • Canadian Conference of Catholic Bishops • Catholic Organization for Life and Family • Christian Reformed Church in North America • Evangelical Fellowship of Canada • Evangelical Lutheran Church in Canada • Mennonite Church – Canada • Presbyterian Church in Canada •
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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 ?
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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?
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“How are we saved?” This was the central question of the Protestant Reformation. Or, as Martin Luther phrased it: “How are we, as sinners, found righteous in the sight of a just God?” This is a question that has challenged Christians throughout our history, and has challenged our Hebrew brothers and sisters for even longer. The fact that we believe we will be saved is evident in our decision to come here today, for we all believe that God has offered us salvation. But why are we saved? Because we come here? Because we do our homework, say our prayers and try not to pick on our little brother?
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I remember, as an MA student, reading one of Margaret O’Gara’s essays in Grail on petrine ministry and what she called “the ecumenical gift exchange.” Drawing a comparison to the exchange of gifts in a large family at Christmas, O’Gara says that “in ecumenical dialogue, each Christian communion brings one or many gifts to the dialogue table, and each receives riches from their dialogue partners as well. But in the ecumenical gift exchange, the gift-giving enriches all of the partners, since we do not lose our gifts by sharing them with others.” Throughout my own research and the past four years of ecumenical ministry I have kept this concept close at hand.

O’Gara’s new book The Ecumenical Gift Exchange collects her own essays exploring issues of contemporary ecumenical dialogue, particularly: petrine ministry; infallibility; authority and dissent; feminism, and of utmost importance: the process of reception itself. How does one church receive the gifts of another? What level of agreement is necessary? When does the dialogue move from talking to acting? How does dialogue lead to repentance and then to reception?

She points out, “In a sense, the entire ecumenical movement rests on the recognition of the need for repentance, a willingness to ask whether we have a beam in our own eye before we concern ourselves with the mote in the eye of the other.”
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Cooperation between the churches of Canada is at a significant level. We share our problems, we share our plans, we even share our resources. But what of dialogue? Are we talking about our theological perspectives as we cooperate? Or, has dialogue fallen into a secondary or tertiary importance?
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Growing up in Winnipeg, I had a stereotypical image of Saskatchewan and Alberta. Albertans were cowboys and oilmen while people from Saskatchewan and rural Manitoba were all grain farmers. Saskatchewan was flat, dull, and almost barren. We used to joke, half seriously, that when driving west from Winnipeg one should leave in the evening so
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On October 24, the Ottawa Citizen reported that Bill Phipps, the moderator of the United Church of Canada had stated that the “divinity of Jesus and the reality of heaven and hell are irrelevant.”

The article, which was carried coast to coast in numerous papers, generated an immediate controversy and storms of protest to both the United Church national offices in Etobicoke, Ontario and the newspapers reprinting the article.

By mid-November battle lines were drawn with pundits, theologians, clergy and laity of both conservative and liberal hues voicing their opinions of Phipps’ statements and of his orthodoxy. It would not be terribly helpful (or appropriate) for me to add my views. But, I should, in the interests of bringing clarity to the discussion, make the following observations.

Firstly, both Bill Phipps and the United Church spokespeople have pointed out that the specific statements that were reported were lifted out of context and did not accurately represent his views. The entire article was published in the Ottawa Citizen on November 2, and while the statements are direct quotes, in my opinion Phipps clearly did not intend to deny the divinity of Jesus.
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Ecumenism is not an appendix to the Church’s mission. Rather the search for Christian unity touches the very heart of what it means to be a disciple in the modern world. As Christian people, and as a Church, our ecumenical vocation calls us to examine our relationships with all who bear the name of Christ. In humility, and with integrity, we must be prepared to confess our failures and our sins of disunity, and forgive those of our Christian brothers and sisters where they have sinned against us.

These principles described above are the insight and commitment of the Catholic Church expressed at the Second Vatican Council and repeated in a number of other forums since. Our formal commitment and collected energies as a Church have strongly influenced the ecumenical agenda, and given a needed boost to the search for Christian unity in our day.
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