On Sunday, August 6, we in the Anglican Church of Canada will pause to acknowledge the 30th anniversary of the Apology offered by Archbishop and Primate Michael Geoffrey Peers. This moment is more pronounced, in light of his death on July 27.

I humbly ask that the moments we take on Sunday and throughout the week should also reflect a thanksgiving for the ministry of Archbishop Peers. He prayerfully stepped into that historic moment and stood before the people, apologizing for a wrong done and for trauma committed by our church. The willingness of the church to participate in the residential school experience has resulted in a legacy of trauma that’s been handed down and is lived daily by Indigenous survivors and their families.
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The Sacred Circle is a gathering of Indigenous Anglicans in Canada. This year, it took place between May 29th and June 2nd, and its journey of understanding and reconciliation has much to teach the Church’s understanding of God, spirituality, and the relationships between Indigenous and non-Indigenous communities. The gathering took place around a fire.
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Pope Francis’ decision in late April to include lay persons as full participants with voting rights in the upcoming Synod of Bishops is a significant step towards making the synod a body that more adequately represents and embodies an act of discernment by the whole entire people of God.

In exhorting the pastors of the local churches to embark upon a synodal process with the whole community of the baptized and listen to the voices of the marginalized, the pope has been seeking to reawaken the muscle memory of the ecclesial body.
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After the Vatican’s recent repudiation of the Doctrine of Discovery, I spent two hours speaking with three Indigenous people about the 500-year-old church doctrine that is as much the bedrock of Canada as the Canadian Shield.

I asked about its relevance, the potential of its undoing, and a question I had never asked before. Those discussions left me feeling both low-level dread and an almost irresistible sense of the possibility of grace. First, what is the Doctrine of Discovery?

“The story of the Doctrine is the story of how you can obtain other people’s land by magic,” retired judge Harry LaForme told the Globe and Mail in 2022. “You just sprinkle these papal bulls and you get it.”
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In September 2022, I traveled to Oberammergau, Germany, to attend the village’s world-famous, once-a-decade Passion play. I’m working on a book about how local communities reinterpret the Stations of the Cross to claim divine solidarity in the face of injustice, a project that has led me to Passion rituals of many kinds. Last Good Friday, students invited me to join an ecumenical Atlanta congregation composed predominantly of people living on the street as they carried a cross down a gentrified stretch of busy Ponce de Leon Avenue to lament the racialized displacement wrought by recent urban redevelopment. The next day, a community in Atlanta’s Peoplestown neighborhood memorialized Jesus’ Crucifixion beside the burned-out Wendy’s parking lot where police officers killed Rayshard Brooks in 2020. I’ve become captivated by the question of what it is about the Stations of the Cross—this quintessentially traditional, medieval devotion and its fourteen-station template—that makes it such a rich site of theological agency for communities on the margins.
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Our Lord Jesus prays in His High Priestly prayer in John 17: “Holy Father, keep them in Your name, which You have given Me, that they may be one, even as We are one” (v. 17). Our Lord Jesus is praying for His disciples. He is praying for His Church. He is praying for you and me today.

Our Lord’s prayer can be understood in this way: that His Church would remain one—not that we would somehow achieve this oneness by our actions. Our Lord is praying that the oneness that we already have in Him would be preserved. That we would remain one. The Lutheran Reformers expressed this in the Augsburg Confession in saying that after coming to agreement on what we teach and confess we would live “in unity and concord in the one Christian Church” (AC Preface 4).
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The conversation about medical assistance in dying (MAID) in Canada began out of a desire to ease the transition to death for terminally ill people experiencing intractable pain and suffering. After discussion and debate, Canada in 2016 legally permitted access to MAID for adults facing imminent death due to terminal illness, if they were deemed to be suffering intolerably.

In this debate some Anglicans have held an uncomfortable position, recognizing both the sanctity of life as a gift from God to be treasured and protected and the possibility that profound suffering and pain might be considered valid reasons to end one’s life. The church’s 1998 report and study guide Care in Dying stated that support for physician-assisted death constituted a “failure of human community.”
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Every religion has its demonology. When Malcolm X made this observation to Alex Haley as they collaborated on what was to become his posthumous autobiography, his immediate target was the antisemitic teaching promoted by Elijah Muhammed, from whose sect he had recently broken. His refusal to exempt any faith from the tendency to demonize others in order to validate itself remains as painfully relevant today as it was in 1965.
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I’m nervous about presenting non-orthodox views about COVID. Some of my mandate-abiding friends will look askance.

“Yes, but … ,” they will say, then demarcate limits of tolerance.

Rigidity was a spiritual variant of COVID. Questions became unwelcome. A singularity of narrative prevailed, spawning a minority reaction.

Friendships withered. Families ruptured. Churches bled members.

The pandemic changed the complexion of society. At this point, can we talk constructively across the lingering divide? Can we find middle ground? Do we even want to? And what of the humble Beatitudes?
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“If there is no resurrection of the dead, neither is Christ risen! But if Christ is not risen, then our preaching is empty, your faith also empty “(1 Cor 15:13 ff). With these words, the apostle Paul affirms with absolute clarity that the Christian faith stands or falls with the paschal mystery. The early Church condensed this fundamental conviction in the formula: “Take away the resurrection and you will immediately destroy Christianity.” Given the central importance of the paschal mystery in the Christian faith, it is understandable that Christians wish to celebrate it on a common date.
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Caleb Brown was a lead organizer of the Freedom Convoy protest outside the Manitoba legislative building last winter. I asked how he responds to people who dismiss all protesters as white nationalists. I asked how he felt about people who drove by and gave him the finger, as one of my friends did.
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I knew I would eventually have to interview my neighbours who staunchly resisted COVID-19 mandates and proudly supported the Ottawa trucker convoy. Actually I have many such neighbours. But it took a year of working through my pandemic enmity until I was ready to listen to them.
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Archbishop Justin today addressed the 11th Assembly of the World Council of Churches. The WCC Assembly is the highest governing body of the World Council of Churches, and normally meets every eight years. This year’s conference took place between 31st August – 8th September 2022. It is the only time when the entire fellowship of member churches come together in one place for prayer and celebration. The theme of the 11th Assembly of the World Council of Churches is “Christ’s love moves the world to reconciliation and unity”.
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For the first time in more than 50 years, the Assembly of the World Council of Churches is convening in Europe again. It is therefore both an honour and a delight for me as Federal President to extend a warm welcome, also on behalf of our country, to all of you who have travelled from all corners of the globe to come to Germany.

This is the first time that the World Council of Churches is meeting in Germany. We are most grateful that you have accepted the invitation to come here and hope that we will be good hosts. This event is intended to be a celebration of faith, of interaction, of exchange. It is rare for us to host guests who are so different but who are nonetheless connected by a deep sense of unity. A very warm welcome to you all!
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As participants in the First Assembly of the World Council of Churches (WCC) gathered at Amsterdam during August 1948, the Netherlands bore witness to the violence of the Second World War. The port of Rotterdam was rising from near destruction. Many other cities, towns and villages across Europe were struggling to recover. To the east, Germany and Austria were divided into zones of occupation administered by the Allied Powers. Two months earlier, tensions between the Soviet Union and the Western occupiers of the former German capital led to the start of the Berlin Airlift. Since 1945, publications had been increasing their use of the term “Cold War”.
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In the days between March 28 and April 1 of this year, a delegation of representatives of the Indigenous peoples of Canada traveled to Rome with some of their bishops for several meetings with Pope Francis. He promised to travel personally to Canada later this summer to continue the dialogue in their “Indigenous territories.”

During the concluding meeting, the pope said, “it is my hope that our meetings during these days will point out new paths to be pursued together, will instill courage and strength, and lead to greater commitment on the local level. Any truly effective process of healing requires concrete actions. In a fraternal spirit, I encourage the Bishops and the Catholic community to continue taking steps toward the transparent search for truth and to foster healing and reconciliation. These steps are part of a journey that can favor the rediscovery and revitalization of your culture, while helping the Church to grow in love, respect and specific attention to your authentic traditions. I wish to tell you that the Church stands beside you and wants to continue journeying with you. Dialogue is the key to knowledge and sharing, and the Bishops of Canada have clearly stated their commitment to continue advancing together with you on a renewed, constructive, fruitful path, where encounters and shared projects will be of great help.”[1]

In these pages we will attempt to briefly outline the context of the journey of truth and reconciliation with the Indigenous peoples of Canada, in which the pope is intensely engaged, alongside the Canadian Church.
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An address by Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, regarding relations between the Catholic Church and the World Council of Churches (WCC). At a press conference held Friday 2nd March in the Vatican, the WCC General Secretary, Rev. Olav Fykse Tveit and Cardinal Kurt Koch announced that Pope Francis will be travelling to Geneva on June 21st to mark the 70th anniversary of the World Council of Churches.

The visit of His Holiness Pope Francis to the Ecumenical Centre in Geneva during the year of the 70th Anniversary of the foundation of the World Council of Churches (WCC), will be a sign of recognition of a unique contribution of the WCC to the modern ecumenical movement. It will be an expression of the personal commitment of the Holy Father to the goal of Christian unity as expressed in many occasions. In visiting the Ecumenical Centre in Geneva, Pope Francis will follow the steps of his two predecessors Paul VI, who visited the WCC in 1969 (10 June), and John Paul II who did the same in 1984 (l2 June). The visit will be an occasion to give thanks to God for a longstanding and rich collaboration which the Catholic Church maintains with the WCC for more than half a century. Indeed, our relations began during the preparation of the Second Vatican Council. Vatican II committed the Catholic Church to the modern ecumenical movement and opened a new page in the history of our relations with the World Council of Churches generating a spirit of rapprochement and mutual understanding. Although the Catholic Church is not a member of the WCC, various dicasteries of the Roman Curia and different Catholic organizations or religious communities collaborate closely with its different programmatic areas. There is a sustained collaboration in the field of justice and peace, human rights, works of charity and humanitarian aid, especially regarding migrants and refugees, protection of creation, the youth, interreligious dialogue, mission and evangelism. The most developed is the collaboration between the WCC and the Pontifical Council for Promoting Christian Unity (PCPCU), which also takes place through various channels.
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You might have heard the story about the German friar who nailed 95 provocative statements to a church door a long time ago, triggering something we now call the Reformation.

If you’re looking for a modern interpretation, 500 years ago next Tuesday, Martin Luther posted a particularly incendiary series of tweets. He wanted to provoke debate about corruption in the Roman Catholic Church. He certainly achieved that.

Sadly, Luther couldn’t take advantage of Twitter — and it’s generally accepted that he didn’t actually hammer his arguments to a church door. Instead he used the then cutting-edge technology of printing. But the impact was no less dramatic. What Luther wrote went around Europe incredibly quickly; it was the viral content of its day.

Within two decades Europe was split between Protestants and Catholics in a process called the Reformation. The conflict that generated (which began in England in the early 1530s) continued for hundreds of years. The first century or so was especially bloody and violent.
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When we think of Church teachings that are uncomfortable to discuss and difficult to live up to these days our minds tend to go to controversial issues like that of contraception, homosexuality, gender and so forth. Yet, in many ways, the Church’s views on ecumenism are for many even more uncomfortable. On this topic, however, it is all too easy to say yes, yes with one’s lips, while denying and undermining this teaching in practice.

Ecumenism is the attempt to strengthen unity between the diverse Christian Churches through dialogue about doctrine, prayer in common, cooperation in good works and other means that deepen mutual understanding and growth. In the case of the Catholic Church, these endeavours are also motivated by a desire that our Churches may unite in full communion, however remote that hope may seem to our eyes here and now.

A key to the possibility of any ecumenism lies in a few basic realizations. The first is that we are all genuinely Christians, baptized into the body of Christ. This entails that there is always more that unites us than what divides us. The important essentials of the faith: the Trinity, the Incarnation, and the role that baptism plays in drawing us into the participation of the divine life are all unifying features of Christian life. In this respect, we should be grateful for the profound unity that already does exist among the majority of Christian communities (Unitatis Redintegratio, no. 3).
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Our Lord and his apostles used many figures of speech to describe the Church. From our beloved St. Paul: “We are God’s fellow labourers; you are God’s field, God’s building” (1 Cor. 3:9). “You are the body of Christ and individually members of it” (1 Cor. 12:27). Or Jesus’ words: “Fear not, little flock” (Luke 12:32a). “I am the vine; you are the branches” (John 15:5a).

Many of us have admired a well-ordered cathedral, such as St. Paul’s, London, or All Saints, Nairobi. We recognise — almost unconsciously — the beauty of the human person, of a pastoral scene or vineyard. No wonder they make fitting images for the Church, the heavenly Jerusalem, a city “at unity with itself” (Ps. 122:3).

Our experience of the Church’s unity tends to fall short of these glorious figures. We see “hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions” (see Gal. 5:19-21).

In recognition of this, Anglicans have turned to other images over the past 14 years: among them, “walking together in synodality,” “walking apart,” or even “walking at a distance.” This language proves useful, vividly illustrating different degrees or intensities of communion: some choose to be close; some go their own way; some wander onto the wrong path.

Through such images, we see how harmony, order, and unity are gifts received, but also unwrapped and used. A field must be cultivated, a building maintained, a vine pruned.
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In Jesus’ times, no one among the poor was poorer than a widow, a woman without a man, hence without either rights or protection. The world and the society in which Jesus lived and moved were basically structured on a patriarchal model; women were invisible in society with the kind of invisibility typical of a legal status of minority, indeed of exclusion. The originality of Christ’s behaviour must be integrated into this historical truth. In fact, Jesus saw, looked, noted and connected his life with the lives of the women who followed him, loved him and accompanied him even to his death.

Whereas the gaze of Simon the Pharisee (cf. Lk 7:36) – as Maria dell’Orto wrote – saw and judged, scrutinized and condemned, excluding people, Christ’s gaze set people on their feet, identified and recognized them. In so doing he invited all, both women and men, to discernment, to asking themselves questions and to communion. In this perspective a panoramic view of Christian history leads one to consider those prophetic and charismatic female figures who, by their personal authority, in turbulent centuries, contributed to evangelizing a still pagan world and/or a Church which was hostile and divided: Saints Genevieve, Clotilda, Joan of Arc, Hildegard of Bingen, Catherine of Siena…
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It would help if we had a single, clear story we could believe about violence – it’s getting worse because of this or that factor in our world, so we know whom to blame; it’s getting better as we all become more educated and secular, so we don’t have to worry in the long term. But the evidence is profoundly confusing.

Richard Bessel begins his lucid and well-documented book with a round-up of contemporary views, from those who think first of the astronomical statistics of humanly devised injury and death in the 20th century to those (like Steven Pinker in a much-discussed recent book) for whom what matters is the gradual change in sensibility that has made us simply more sensitive to the suffering of others – as well as the relative absence of major international conflict in the past half-century or so. As Bessel observes, Pinker’s statistics will seem a little academic if you happen to live in South Sudan or Syria (or Baltimore or Johannesburg).

The paradox of our era in the modern North Atlantic world is that while we are probably objectively more secure against the casual daily risk of violence than our ancestors, we are more anxious and more outraged by the prospect as well as the reality of violence, and more prone to extend its meaning to forms of offensive or menacing speech and action that would not have registered for those ancestors. We are, in a word, more preoccupied with violence; hence the subtitle, A Modern Obsession.
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On Thursday, Pope Francis issued a powerful and timely encyclical on the environment, urging humanity to come to its senses and cease its reckless onslaught against God’s creation. He addressed this letter not only to his fellow Catholics, but to all people of the world, asking people of different religious traditions to unite in common purpose to save our planet.

As religious figures, we too accept the overwhelming scientific consensus that global warming comes from human activity, as we see no conflict between faith and reason.

And, coming from the three great Abrahamic faiths – Judaism, Christianity and Islam – we stand together on the need to be good stewards of the earth. All of our traditions affirm the inherent goodness of all creation, and the binding obligation on human beings to protect our common home, the planet that sustains us. The Hebrew Scriptures state clearly that the Earth belongs to God alone, and that we are merely sojourners – we do not have ownership on a permanent basis: the fruits of the earth belong to all, including the poor. This ancient teaching is affirmed by both Christianity and Islam. Christians also view the world through a sacramental lenses, believing that the redemption of Christ has in turn redeemed all of creation. And Islam can be thought of as a religion of nature, with 750 verses in the holy Qur’an speaking about our responsibility to the environment and our relationship with all creatures. Islam too recognizes that everything in the heavens and the earth belong to God, and that we are mere trustees and vice-regents.
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The “ultimate aim” of the ecumenical journey, “is obviously the unity of the churches in the one Church”. “This does not mean uniformity” but “unity in pluriformity”. The “Orthodox Churches should not change much in their internal structure, almost nothing in fact, if they unite themselves with Rome”. The then cardinal Joseph Ratzinger pronounced these words on 29 January 1993 during a public conversation with Waldesian professor Paolo Ricca held at the evangelical cultural centre.

Pope Francis took these considerations further during his visit to the Ecumenical Patriarchate of Constantinople last November, when he said that in its efforts to achieve full unity with Orthodox Christians, the Catholic Church “does not intend to impose any conditions except that of the shared profession of faith”.

Speaking about ecumenism during his meeting with the Waldesian community, Ratzinger wished to distinguish between “two phases”: the final aim and the “models” for the in-between waiting period before unity is achieved. The future Pope saw the former as “the real force and the main motivating factor behind our ecumenism”. He explained that “the unity of churches within the Church” does not imply “uniformity”, but “unity in pluriformity”. “It seems to me,” the then cardinal added, “that the ancient Church can be taken as something of a model. The ancient Church was united on three fundamental elements: Holy Scripture, regula fidei, the sacramental structure of the Church. But, for the rest, it was a Church of very many forms, as we all know. There were the churches of Semitic regions or language, the Egyptian Coptic Church, and here were the Greek Churches of the Byzantine empire, the other Greek Churches, the Latin Churches featuring great diversities between the Church in Ireland, for example, and the Church of Rome.”
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I am writing today as the spiritual leader of Canada’s largest Protestant denomination, The United Church of Canada. I am also writing as an openly gay man, married to another United Church minister. This introduction may come as a surprise, seeing that so often it is religious leaders who condemn homosexuality, quoting scripture to justify their prejudice.

And so, as we approach this year’s International Day against Homophobia and Transphobia, I want to deliver a different sort of message from a religious leader to all members of the LGBTQ community, whether they are people of faith or not.

It is a message that states unequivocally that not all Christians think the same way; that the hatred, condemnation, and judgment inflicted upon LGBTQ people by some within the Christian church is wrong and does not reflect the sum total of all Christian understanding of gender identity and sexual orientation.

For too long LGBTQ persons have been ostracized because of who they are, and the cost has been tremendous suffering, oppression, and diminishment of their humanity. For this I grieve.

I believe that we are all made in the image of God, wholly good and wholly loved by the Creator. This is why I feel such sadness when I see religious leaders and organizations failing to recognize that reality in every member of the LGBTQ community.
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My grandmother and my great-grandmother, both Quebecers, both died on Good Friday. They were Protestant anglophones in a majority Catholic francophone world. In my grandmother’s day, Catholics would cross the street to avoid passing in front of a Protestant church for fear of damnation. As for my great-grandmother, who lived in La Baie on the Saguenay, her Catholic maid was famously heard to say what a kind person my great-grandmother was, and what a pity she was going to hell.

I hope all of them, including the maid, can see what their descendants were doing this Good Friday in Quebec. Four different Christian denominations in Quebec City got together to walk with a huge cross through the streets. In total silence we walked from church to church, United Church, Anglican, Presbyterian, and Catholic, stopping in each one to pray and sing and read some more of the Passion story.

It was a warm evening, and people stopped on the street to stare. Teenagers giggled together with embarrassment, militant atheists muttered with contempt, old women smiled happily. Some quietly joined us, mostly immigrants from countries where people still go to church. Would-be anthropologists took pictures of us, with our Catholic cardinal in red and our white-robed Anglican bishop, to put on their Facebook pages, the way they might post pictures of Amazonian tribes: “Didn’t know there were any left! Didn’t even have to take malaria pills to see this!”
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Ecumenism is the word that de­­scribes the historical movement for global church unity. I used to think of it as either a boring academic exercise in doctrinal compromise, or a winner-takes-all struggle to forge one monolithic superchurch.

After five years in the field (I work for a Lutheran ecumenical organization), I’m no longer dismissive. The quest for church unity is a wild, wondrous, and strange act of penitence for Christians’ often callous disregard of that little word one in John 17 and the Nicene Creed. We confess that the Holy Spirit has called one church into being. But almost all the evidence points in the opposite direction. What does this mean? And how should we respond to it?
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KAIROS, the Canadian Ecumenical Justice Initiative, is celebrating a 40th anniversary. KAIROS itself isn’t that old, but its predecessor groups, the Canadian ecumenical coalitions are. Those of us engaged in ecumenical work, whether in theological dialogues, ecumenical education, or collaborating in advocacy for social justice are rooted in the same call to witness to Christ and to engage in common mission. We give thanks for the work of the Canadian social justice coalitions and for KAIROS that continues to give witness to this legacy. Congratulations KAIROS on 40 years of witness!

The executive director of KAIROS, Jennifer Henry, gave a long sermon January 19th at St. Matthew’s Anglican Church in Etobicoke. She reflects on ‘40 Years of Bold Witness’ framing her thoughts with four characteristics of the “natural habitat’ of prophetic voices” outlined by Walter Brueggemann in “The Prophetic Imagination.” It is well worth a read for Jennifer’s strong knowledge of history and inspirational passion for justice.
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The new Calvary Convention Center in Kuala Lumpur, Malaysia, was filled nearly to capacity as 3,710 Pentecostals gathered from 73 countries around the world. They came to this mostly Muslim country for the 23rd Pentecostal World Conference, a global gathering which takes place every three years. The host was Calvary Church, a Pentecostal megachurch in Kuala Lumpur whose lead pastor, Prince Guneratnam, is currently chair of the Pentecostal World Fellowship.

Many participants at the August meeting were young and reflected the enthusiasm of the fastest-growing segment of the Christian world. In 1970 Pentecostals accounted for only 5 percent of all Christians, but today Pentecostals and charismatics—including those in other denominations who exercise Pentecostal or charismatic gifts—constitute 25 percent of all the world’s Christians. In Asia, 80 percent of all Christian conversions are to Pentecostal forms of Christianity. Or think of it this way: one out of 12 people alive today is Pentecostal.
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Recently 30,000 young adults from all over Europe came together in Strasbourg, France. This gathering was the 36th European Meeting, an annual event prepared by our Taizé Community and held each time in a different European city.

By giving young people the opportunity to make personal contacts across borders, we want to help them acquire a true European awareness. The work of international institutions is essential, but unless there is a meeting of persons, Europe cannot be built.

If there is no longer a wall between East and West, there are still walls between our perceptions. The young people who came to Strasbourg want an open and inclusive Europe. They want solidarity between all European countries and solidarity with the poorest peoples of other continents.

They ask that a globalised economy be closely linked to a globalisation of solidarity. They expect rich nations to show greater generosity, both through investments in developing nations that truly offer justice and by a worthy and responsible welcome given to immigrants from these countries.
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“We have come a long way since the 1920s! There was no World Council of Churches back then and the important ecumenical energy of the Second Vatican Council was still forty years to come. And yet the ground breaking initiatives of the Malines Conversations continue to give us much to reflect upon. As I have moved about in ecumenical circles over the past year, talking to lay people and church leaders from all denominations, I have heard not a few of them worry that ecumenism really means absorption. There is an anxiety that traditions will be lost and identities erased in a ‘melting pot’ style of Christianity. This fear and the assumptions which fuel it is likely behind a noticeable movement away from the ecumenical project in favour of focusing on denominational identities. After all, it is said, in this Christian world of shrinking churches and diminishing returns it is necessary to focus on one’s own tradition and save what one can!
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The Anti-Defamation League commends the International Council of Christians and Jews (ICCJ) for its comprehensive statement about the Israel-Palestinian conflict, which calls on religious institutions and groups to refrain from issuing one-sided declarations in attempting to promote a resolution to the dispute.

The statement by ICCJ, one of the world’s oldest and most respected international Christian-Jewish organizations, urges religious bodies and leaders to recommit themselves to promote understanding and reconciliation, and pursue the hard work of authentic interfaith dialogue.
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The new encyclical, issued by Pope Francis, Lumen fidei, is a splendid document that deserves to be pondered prayerfully. Its clarity and depth will repay multiple readings by all in the Church – indeed, by all who are seeking the meaning and truth of human existence.

However, one section will prove of particular interest to theologians. Number thirty-six of the encyclical sets forth briefly, but in a remarkably rich way, an understanding of the task of theology. From one perspective, of course, it is a traditional view (as the footnote reference to Bonaventure and Aquinas shows). But it places that traditional understanding into an intersubjective context that brings out, in a new and deeper way, its significance and implications.

The Pope writes: “God is a subject who makes himself known and perceived in an interpersonal relationship.” Thus the theologian cannot approach the theological task in a distant, neutral manner, as would a scientist or a mere observer. Theology flourishes through participatory knowledge in which reason, will, and affections are all engaged. The encyclical appeals to the biblical notion of the “heart” and insists that, as Blessed John Henry Newman expresses it: cor ad cor loquitur — heart speaks to heart. Theology reflects upon the Word of God, fully revealed, in the death and resurrection of Jesus, as abiding Love. The heart of God speaks to our heart his Word of Love in interpersonal encounter.
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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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Interfaith is going global. For a long time it had been primarily about Christian-Jewish relations in western countries with occasional attempts to include Muslims and local representatives of other religions.

Eighty per cent of all Christians once lived in Europe and North America. Today, two-thirds live in Latin America, Africa and Asia where they only rarely encounter Jews but interact with many other faiths. And some 600 million Muslims live nowadays in non-Muslim countries.

This demographic transformation — complicated by pockets of Muslim militancy on the one hand and, especially after Sept. 11, western Islamophobia on the other — has shifted the focus of interreligious dialogue. The conflict between Israel and the Palestinians has also become a factor.
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Pope Francis’ reference to himself as the ‘Bishop of Rome’ was music to the ears of Orthodox leaders for whom the question of papal primacy has long been a problem for reunion. Their attendance at the new Pope’s inaugural Mass was a sign of their hopes for closer communion. A statement from the patriarchate explained Bartholomew’s decision to attend Pope Francis’ inauguration personally: the need for “a profoundly bold step … that could have lasting significance”. It is the first time the Bishop of Constantinople has attended the inauguration of the Bishop of Rome ever, let alone since the great schism of 1054. According to the patriarchate ­website: “after such a long division … authentic reunion will require courage, leadership and humility. Given Pope Francis’ well-­documented work for social justice and his insistence that globalisation is detrimental to the poor … the Orthodox and the Roman Catholic traditions have a renewed opportunity to work collectively on issues of mutual concern … But such work requires a first step and it would appear as though Ecumenical Patriarch Bartholomew is willing to take such a step.” In one of those seemingly informal but resonant gestures that we are beginning to expect from Francis, the response was immediate and commensurate. The successor of Peter greeted the successor of the other Galilean fisherman as “my brother Andrew”.
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When the new pope is consecrated, he will inherit a troubled global church. Internal scandal and unaddressed external problems pose great risks to the vitality of Catholicism. But the consequences of success or failure are huge for the church universal, the world’s 2.1 billion Christians of every denomination. This is more than a butterfly effect. Rome is not Las Vegas—what happens in Rome will not stay within the borders of Vatican City. One consequence of globalization is that the walls that have long divided Catholics from Orthodox, mainline Protestants, evangelicals, and Pentecostals are eroding.

Brian Stiller, a global ambassador for the World Evangelical Alliance, commenting about Catholic and evangelical relations, wrote on his blog recently, “Not in 500 years have the two sides been so close and friendly.”
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Last week I invited reflections from the readers of Ecumenism in Canada on the ecumenical significance of the papal resignation. Here are the first of the reflections received:

John H. Armstrong, ACT3 Network, Carol Stream, IL (USA) — While the media discusses what they think about a pope resigning office ecumenical Christians should ask deeper questions rooted in faith, hope and love. I believe Pope Benedict XVI made a courageous decision that demonstrates deep humility. In this decision he has opened the door to deeper conversations about the unity of the whole church. The fuller implications of his decision will not be understood for decades. Historians will likely see this as a significant step into a new world shaped by global realities. Will the papacy be the same in 2050? I doubt it. I have no idea what this means but I do believe history was made by the decision of this humble man, a decision that showed us what serving Christ looks like in a time when true peacemaking and humility could not be more important.
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I invite you to contribute your own reflections to the ‘Ecumenism in Canada” website. A little more than a week has passed since the surprising news that Pope Benedict XVI has decided to resign at the end of February. Now that the initial flurry of news reports have reported the details of his resignation and the expected process of the conclave in March, I invite you to join in a more reflective moment to consider the ecumenical significance of the papal resignation.

In 1995, Pope John Paul II issued his encyclical on commitment to ecumenism, Ut Unum Sint, in which he invited discussion and dialogue about ways in which the petrine ministry might be reformed to more effectively serve as a universal ministry of unity. The resignation of Pope Benedict is one of the most visible reforms of the papacy in recent memory. What is it’s ecumenical significance?

I invite you to write short reflections, 100-300 words, and send them to me at editor [at] ecumenism [dot] net. I will select appropriate reflections to publish on the “Ecumenism in Canada” website. I cannot promise to publish every response, but I will endeavour to publish responses that are focused on the question at hand: What is the ecumenical significance of the papal resignation? I reserve the right to edit responses. Please include your full name, address, and occupation.

Please send your responses by February 28.
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by Julia Smucker

For about the past five years, I have been a participant in the Mennonite/Catholic ecumenical movement known as Bridgefolk – first as a Mennonite drawn toward communion with the Catholic Church but also strongly connected to my ecclesial heritage, and now as a Catholic seeking to maintain that connection with the church that formed me. I had agonized over the choice I was presented with in the unavoidable reality that joining with one communion would mean breaking with another, and wondered whether I could do so without it being tantamount to a rejection, a cutting off of my roots. And then I discovered a group of people who had been agonizing over this division for years before me. In the many honest and in-depth discussions I’ve been a part of since, it’s been clear that these people who are doing their best to bridge two Christian traditions share a deep longing for a fuller communion than we are as yet able to have, as well as an acute awareness that what we long for cannot be attained quickly or easily.
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“Unity” belongs to the concepts that should be constantly discussed. Life is changing, also the life of the churches and their life together. So are their understanding of unity, their challenges to unity and their contributions to it.

Images can stimulate our reflections, without saying everything or being exclusive, they can nurture our imagination and our ability to be creative. Images from nature can give us a sense of reality, and a deeper sense of how we are a part of a living reality. I have been reflecting on an image, actually a photo, that give me some new insights, deepening my reflections on this topic that I have been discussing and striving for during the last 20 years of study and work. The photo is of some lichen, growing in a circle, across the deep crevice in the rock on which they grow. It seems to be challenged by the split in the rock, but nevertheless grows across it. This striking image has encouraged me to look at unity as something of a double reality. It is growing life, yet still making a structure. It belongs to the essential nature of this lichen to grow in circles, to become part of a unity. I am told by my dear colleague from Tanzania that the same is true for banana trees, they also grow like families in circles. The photo taken just outside our small summer house at the coast of Norway last summer, is from a bare rock next to the sea on a small island, out in the big sea that unites Norway with the continent of Europe and further more with the whole globe. I wonder what images in Canadian nature might inspire you to these kinds of reflections.

Thus, I believe that «Unity» is a concept that requires complementary perspectives. I have brought my reflections together in 10 pairs of perspectives, describing unity, to offer you here for your consideration today.
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Here is a translation of the homily Benedict XVI gave Wednesday evening at Vespers on the feast of the Conversion of St. Paul. The celebration closed the annual Week of Prayer for Christian Unity.
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In the first century, when the Apostle Paul wrote to the Corinthian Christians about the Church as “one body with many members,” he had no idea of the differences and divisions that would come to fragment the Church so many centuries later. Paul wrote to address the particular concerns that were plaguing the early Christian communities. He pointed out that “there are varieties of gifts, but the same Spirit.”

It’s not difficult for us to apply the metaphor of the Church as the body to our congregations. We recognize the different gifts that are shared within our church communities – preaching, teaching, administration, music, hospitality, prayer, evangelism, and more – and we learn to value the different gifts and to acknowledge their importance for the healthy functioning of the church as a whole, as one body.

But what if this metaphor is meant to apply not only to the local congregation, but to the whole Church throughout the world? John’s Gospel indicates that it was Jesus himself who first prayed for the unity of the Church: “I ask … on behalf of those who will believe in me … that they may all be one … so that the world may believe that you have sent me.” (John 17:20-21)
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Of all the challenges faced by the Vatican in organizing the 25th anniversary of the historic interreligious gathering in Assisi in 1986, the hardest was how to make it newsworthy. The 176 delegates–representing, said the Vatican, “not only the world’s religions, but all people of good will, everyone seeking the truth”–whom Pope Benedict XVI led by train from Rome to the town of St Francis were comprehensive in their diversity. But if the Christian delegations on October 27 included the top men–Pope Benedict himself, the Archbishop of Canterbury and the Ecumenical Patriarch, Bartholomew I–the delegates from Judaism, Islam, Hinduism, Buddhism and others included no obvious celebrities, or even organizations whose presence might have raised an eyebrow. Even the inclusion of four non-believers failed to create a stir, for it was not Richard Dawkins or Christopher Hitchens standing with the pope but little-known academic philosophers.
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It’s sometimes been said in recent years that the Church of England is still used by British society as a sort of stage on which to conduct by proxy the arguments that society itself doesn’t know how to handle. It certainly helps to explain the obsessional interest in what the Church has to say about issues of sex and gender. It may help to explain just what has been going on around St Paul’s Cathedral in the last couple of weeks.
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The accepted axiom is, as the climate changes so the world, too, will change in dramatic and sometimes undesirable ways. What does this often rapid change mean to Christians whose faith is intertwined with the glory and beauty of God’s creation, but challenged when that creation is corrupted and irreversibly altered?
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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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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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Dear faithful of the Diocese of St. Paul, the ecological crisis, described above by Pope Benedict XVI and Pope John Paul II, is evident in many parts of Canada. Our wasteful consumerist lifestyle, combined with political and industrial short-sightedness and neglect, are damaging our air, land, and water. Personal, social, and political change will be necessary to meet this national challenge.

As the Bishop of the Diocese of St. Paul in north-eastern Alberta, it is my responsibility to provide moral advice and leadership on questions that affect the faithful who live in my diocese. It is therefore impossible for me to ignore the moral problem created by the proposed one hundred and fifty billion dollars oil sands developments in the Municipality of Wood Buffalo because these projects are in “my own backyard,” and have aroused strong ethical criticism. In this pastoral letter I will consider this extraordinary and controversial industrial development from a Catholic perspective.

Whenever I drive to Fort McMurray and enter the city on highway 63, I appreciate reading the prominently displayed motto of the Municipality of Wood Buffalo: “We Have the Energy!” The energy is not only in the sands but is also, as the sign implies, in the very hard working people who live in this northern community. The general public has only recently become conscious of Fort McMurray. They do not know of its history as a trading and shipping center, of its connection to the early fur traders, missionaries, and voyageurs, of its First Nations and Metis communities, of the near fifty year old history of the development of the oil sands industry and the risks the pioneers of this industry undertook. It is not generally known that Suncor and Syncrude in the 1980’s had contingency plans to shut down, padlock, and mothball their plants due to the then very low price of oil, twelve dollars a barrel!
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As the Lambeth Conference of 2008 comes to an end, I want to offer some further reflections of my own on what the bishops gathered in Canterbury have learned and experienced. Those of you who have been present here will be able to share your own insights with your people, but it may be useful for me to add my own perspectives as to where we have been led. For the vast majority of bishops, it seems, this has been a time when they have felt God to have been at work. The Conference was not a time for making new laws or for binding decisions; in spite of the way some have expressed their expectations, Lambeth Conferences have never worked straightforwardly in this way. The Conference Design Group believed strongly that the chief need of our Communion at the moment was the rebuilding of relationships – the rebuilding of trust in one another – and of confidence in our Anglican identity. And it was with this in mind that they planned for a very different sort of Conference, determined to allow every bishop’s voice to be heard and to seek for a final outcome for which the bishops were genuinely able to recognize an authentic account of their own work.
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