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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On 23 June, His Holiness Pope Benedict XVI named Reverend Murray Chatlain as Coadjutor Bishop of the Diocese of Mackenzie-Fort Smith, Northwest Territories.
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Après leur rencontre privée et l’échange de discours, le Pape et don hôte SB Chrysostomos II de Chypre ont signé une Déclaration commune, dans laquelle ils déclarent leur sincère et ferme engagement à obéir à la volonté du Seigneur en intensifiant leur recherche de la pleine unité entre tous les chrétiens. Le Pape et l’Archevêque désirent que les catholiques et les orthodoxes de Chypre vivent fraternellement et solidairement. “Nous voulons en outre soutenir et développer le dialogue théologique qui, par le biais de la Commission internationale s’apprête à traiter des points les plus complexes ayant marqué la division historique” des Eglises. “Nous devons parvenir à un accord substantiel en vue de la communion parfaite dans la foi, dans la vie sacramentelle et l’exercice du ministère pastoral”.
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Following this morning’s private meeting, and their exchange of speeches, the Pope and His Beatitude Chrysostomos II, signed a Joint declaration in the presence of the Catholic and Cypriot Orthodox delegations. In the declaration, Benedict XVI and the archbishop of New Justiniana and All Cyprus declare their “sincere and firm desire, in obedience to the will of Our Lord Jesus Christ, to intensify the search for full unity among all Christians. … We wish the Catholic and Orthodox faithful of Cyprus to live fraternally and in full solidarity. … Furthermore, we wish to support and promote theological dialogue which, through the competent international commission, is preparing to consider the most onerous questions that marked the historical event of division. It is necessary to reach substantial agreement over full communion in the faith, in sacramental life and in the exercise of pastoral ministry.”
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Church unity hasn’t happened yet, but Catholics and Anglicans have a new list of concrete suggestions for ways to bring the two churches closer. A joint commission of Catholic and Anglican bishops has produced a 42-page report which aims “to bridge the gap between the elements of faith we hold in common and the tangible expression of that shared belief in our ecclesial lives.” The result of work by theologians and bishops in North America, Europe and Australia, Growing Together in Unity and Mission summarizes the agreements reached in 40 years of Anglican-Roman Catholic dialogue, setting out common belief in the Trinity, the church as communion in mission, Scripture, Baptism, Eucharist, ministry, authority in the church, discipleship and holiness, and the Blessed Virgin Mary. It also sets out in eight boxed sections areas of disagreement. The disagreements take up 15 of the 126 numbered paragraphs in the document.
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(Ottawa-CCCB) His Holiness Pope Benedict XVI named Bishop Richard Smith as Archbishop of Edmonton. Since his episcopal ordination in June 2002, he has served as Bishop of Pembroke. The Edmonton see has been vacant since Archbishop Thomas Collins was appointed Archbishop of Toronto. The Archdiocese of Edmonton has a population of 333,000 Catholics in 137 parishes and missions served by 75 diocesan priests, 87 religious priests, two permanent deacons and 379 religious Brothers and Sisters as well as 52 lay pastoral workers.
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The outgoing president of the North American Academy of Liturgy and a leading Catholic liturgist has told The Catholic Register the most recent translation of the Roman Missal is “a step backwards” for ecumenical relations.

“It’s going to feel like the ecumenical movement has taken a hit,” Fr. Paul Turner, pastor of St. Munchin Church in Missouri and author of a half-dozen books on Catholic liturgy, said following an opening liturgy for the North American Academy of Liturgy annual meeting in Toronto Jan. 4.

New, more literal, translations from Latin of liturgical texts scheduled to hit parishes in two years are a departure from the Second Vatican Council’s movement toward common texts with Anglican, Lutheran and other churches, Turner said. Those common texts were a specific goal of council fathers in the 1960s, and non-Catholic scholars were consulted by Catholic liturgists and translators in the past.

“That same effort is not being made today,” he said.
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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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Le dialogue Anglican Catholique du Canada (ARC-Canada) tient un forum sur le rapport d’ARCIC « Marie : grâce et espérance dans le Christ » le jeudi 28 septembre 2006 à 19:30h chez Montreal Diocesan College, 3473 rue University, Montreal. Des présentations et les réponses seront données par Dr. Cathy Clifford, professeure de la théologie à l’Université Saint-Paul, Ottawa et le révérend Canon Kevin Flynn, directeur des études Anglican à l’Université Saint-Paul, Ottawa. Après les présentations, joindre svp les présentateurs et d’autres membres du l’ARC-Canada pour la discussion et les rafraîchissements.
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The Anglican Roman Catholic Dialogue of Canada invites you to attend a forum on the ARCIC Agreed Statement “Mary, Grace and Hope in Christ” on Thursday, September 28, 2006, 7:30 pm at Montreal Diocesan College, 3473 University St., Montreal. Presentations and responses will be given by two members of the dialogue: Dr. Catherine Clifford, Professor of Theology, St. Paul University, Ottawa and the Rev’d Canon Kevin Flynn, Director of Anglican Studies, St. Paul University, Ottawa. Discussion and refreshments to follow with presenters and other members of the Anglican Roman Catholic Dialogue of Canada.
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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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Pope John Paul II has invited leaders and theologians of other Churches to help him in seeking new forms for the papal ministry. In this article the Bishop of Rochester makes a contribution from the Anglican Communion’s point of view. As I write, conversations are taking place in Rome on the future of Anglican-Roman Catholic
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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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The World Council of Churches ended its once every seven years assembly held in Brazil with calls to reach out to Roman Catholic, Pentecostal and Evangelical churches that do not belong to the Geneva-based grouping.
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Le Conseil œcuménique des Eglises (COE) a terminé son Assemblée, qui se tient tous les sept ans, par un appel à renforcer le dialogue avec les Eglises catholique romaine, pentecôtistes et évangéliques qui ne sont pas membres de l’organisation, dont le siège est à Genève.
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When Pope Benedict met with representatives of the World Methodist Council in December of 2005, he alluded to the Speech of Pope Paul VI, noting that when we look back to the nearly 40 years of patient and persevering dialogue between Methodists and Catholics since the end of the Second Vatican Council, “there is much for which we can today give thanks”.
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“After the first few months of the new pontificate, the general impression is that no one within the Church is seriously criticizing the central theses – philosophical and theological – of Benedict XVI’s preaching. But that’s not the way it is. One Catholic philosopher has disputed one of the main points of Joseph Ratzinger’s thought: the one dealing with the natural law and relativism. The philosopher is Dario Antiseri, a professor of social sciences methodology at the Free International University of Social Studies in Rome.”

The above comes from Sandro Magister, an Italian journalist. The full text can be found at www.chiesa.espressonline.it. Magister’s article includes a translation of a major piece of Dario Antiseri’s original journal article.
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The full text of Mary: Grace and Hope in Christ has been published on our website with the permission of the Vatican’s Pontifical Council for Promoting Christian Unity.

An Introduction to Mary: Grace and Hope in Christ, prepared by the Rev. Don Bolen, co-secretary of ARCIC II, and staff-person at the Pontifical Council for Promoting Christian Unity and A Commentary by Jared Wicks, s.j. are available on the Vatican website; A commentary and study guide by Timothy Bradshaw is available on the Anglican Communion website.
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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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[ACNS 3978a | ACO | 16 MAY 2005] The Anglican Roman Catholic International Commission (ARCIC) has released its latest document in its continuing dialogue. Also called ‘The Seattle Statement’, the ARCIC Co-Chairs, Archbishop Alexander Brunett of the Roman Catholic Archdiocese of Seattle, and Archbishop Peter Carnley, Primate of the Anglican Church of Australia, were present
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VATICAN CITY, MAY 13, 2005 (VIS) – The Pontifical Council for Promoting Christian Unity and the Anglican Communion Office announced in a communique today that the most recent report of the Anglican-Roman Catholic International Commission (ARCIC), entitled “Mary: Grace and Hope in Christ,” will be presented on May 16, 2005 in Seattle, U.S.A., where the
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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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Communion is sign of unity, but often it leaves people feeling excluded, on the outside of the community of the faithful. In the fifth of our series, a Benedictine monk seeks a theological basis for a pastoral re-examination of the problem
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Sister Katherine MacDonald, or Sister Kay, sees herself as moving gently into retirement, no small feat for a woman whose 70-plus years of Christian service and achievement could fill a book. MacDonald was born and educated in Saskatoon. She earned a B.Ed. and a BA in History and English at the U of S, and
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Rome’s new document on men and women shows that feminists and the Church have more in common than perhaps either realises, but Catholic theology has yet to describe the sacramental nature of women.
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Here is a translation of the Joint Declaration signed by John Paul II and Ecumenical Patriarch Bartholomew I of Constantinople and published today.
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This Report could be a wonderfully helpful instrument for Mennonites and Roman Catholics on the local level. If, with proper guidance, small groups dare to tackle the Report, they will find it a treasury of new understanding and wisdom that will help them “grow together” as sisters and brothers in Christ.
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Just released this morning at the Vatican. This instruction from the Congregation for Divine Worship and the Discipline of the Sacrament is entitled Redemptionis Sacramentum.
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Next week Cardinal Walter Kasper, president of the Council for the Promotion of Christian Unity, is due to travel to Russia to meet the Patriarch in the highest-level visit by Vatican officials in four years. The aim of the five-day trip (due to start on Monday) is to improve relations between Rome and Moscow, which are at their lowest point since before the Second Vatican Council. Two years ago a visit by the cardinal was cancelled by the Moscow Patriarchate, outraged by what it described as aggressive Catholic missionary activity in its “canonical territory”.
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Bernard Daly was a Canadian journalist standing probably 15 feet in front of Pope John XXIII when the pontiff announced on Oct. 13, 1962, that the Second Vatican Council was about to change the modern world for Catholics.

“I had been a journalist for 14 years, writing about public events and commenting on them,” says Daly, “but the assignment to cover Vatican II as the only English-speaking Canadian journalist was a complete surprise and, in reality, such an honour.

“There he was, on a raised platform in the Sistine Chapel, in front of 1,000 journalists, with that beautiful face and jovial attitude, and none of us knew really what to expect. He spoke in French, I could follow well enough, and the texts were supplied in English later. And what he was telling us was that we should tell the truth, the whole truth, about what was going to happen during the council.”
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In August 1974, the General Council of the United Church of Canada passed a resolution which invited the Roman Catholic Church in Canada to enter into conversations concerning Christian unity. The following month, the Plenary Assembly of the Canadian Catholic Conference responded to the invitation in a positive manner. In November 1975 the first dialogue meeting took place, which means that the dialogue has now been meeting for twenty-eight years!
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I. When Jesus uttered the words ‘may they all be one’, they by no means represented a vision or a dream. Jesus said these words on the eve of his death. This was not the time for triumphal utopias. The Galilean spring, when the enthusiastic crowds overwhelmed him, was over. They no longer cried ‘Hosanna!’ but ‘Crucify him!’. Jesus was well aware of this, and predicted also that his disciples would not be one, and that they would be dispersed. What else could he do in this situation than to leave the future of his work in the hands of his Father? Thus, the words ‘may they all be one’ are a prayer, a prayer in a humanly perceived hopeless situation.
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VATICAN CITY, APR 2, 2003 (VIS) – Archbishop Celestino Migliore, apostolic nuncio and permanent observer of the Holy See to the United Nations, spoke yesterday at the 2003 Substantive Session of the Disarmament Commission. That speech in English was made public today. Archbishop Migliore noted that “months ago, the Holy See Delegation stated before the
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A photo of Governor General Adrienne Clarkson, a devout Anglican, standing before a Roman Catholic archbishop to receive communion has prompted a renewed discussion in the two denominations over the issue of who may take communion in a Catholic church.

After the photo was published in January in the Ottawa Citizen, there was a flurry of letters to the newspaper over the issue. The story was widely covered across the country and the letters and coverage prompted a published response in the newspaper from Archbishop Marcel Gervais, Catholic archbishop of Ottawa.
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VATICAN CITY, MAR 4, 2003 (VIS) – After a preliminary meeting in Jerusalem on June 5, 2002, high ranking delegations of the Holy See’s Commission for Religious Relations with the Jews and of the Chief Rabbinate of Israel met in Grottaferrata near Rome, February 23-27, 2003, according to a joint communiqué made public yesterday afternoon
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Jesus Christ, Bearer of Living Water: A Christian Reflection on the ‘New Age’, prepared by the Pontifical Council for Culture and the Pontifical Council for Interreligious Dialogue VATICAN CITY, FEB 3, 2003 (VIS) – Today in the Holy See Press Office there was a conference to present the document “Jesus Christ, Bearer of Living Water.
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What do you do when you’ve been given the gift of preaching and you’re a Catholic woman? Marie-Louise Ternier-Gommers faced that dilemma. Ironically, she discovered her gift for preaching at the Lutheran Theological Seminary (LTS) where she enrolled in 1990 with the intention of taking a class or two to better equip her for the
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VATICAN CITY, JUN 18, 2002 (VIS) – Archbishop John P. Foley, president of the Pontifical Council for Social Communications, is participating in a meeting of the General Assembly of the United Nations dedicated to Information and Communication Technologies for Development which is taking place in New York from June 17 to 18. In his speech
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We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits.
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Man on a Mission: Incoming bishop encourages frank talk on future of Catholicism by Jason Warick, Saskatoon Star Phoenix The man who will take over this fall as Roman Catholic bishop of the Diocese of Saskatoon isn’t saying where he stands on controversial issues such as birth control or the ordination of women, but he
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Pope John Paul is to make a brief visit to Athens in May. Many of the Greek Orthodox clergy and the monks of Athos are up in arms. Could this nevertheless turn out to be a breaking of the ice which has lasted since the Western and Eastern Church split in 1054? An Assumptionist priest who was formerly stationed in Athens looks at the tensions.
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On 7 January, Russia’s Orthodox Church celebrated the two-thousandth anniversary of the birth of Christ. Thousands attended the Christmas liturgy in Moscow’s Cathedral of Christ the Saviour, triumphantly, and, many have averred, tastelessly, restored to the city’s skyline more than 60 years after Stalin ordered its obliteration from it. Live coverage of the event was marred, however, when Patriarch Alexis II arrived more than an hour late, delayed by his participation in the day’s informal meetings between President Putin and the German Chancellor, Gerhard Schröder.

As the television cameras panned in on the massed faithful awaiting their Patriarch, they picked out the emerald robes of seemingly the most senior cleric in attendance — Mufti Talgat Tadzhuddin, head of Russia’s Central Spiritual Directorate of Muslims. For the third year running, the chief representative of Russia’s Roman Catholics, Tadeusz Kondrusiewicz, had not been invited.
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[ACNS 2357] A new high-level working group has been announced by the Anglican Communion and the Catholic Church. Comprising prominent Church leaders from a variety of countries, assisted by specialists, the Anglican-Roman Catholic Working Group will have the task of reviewing the relationship between Catholics and Anglicans worldwide, consolidating the results of more than thirty
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Facing an unprecedented shortage of priests, Roman Catholic officials in Saskatchewan have begun a massive restructuring that will lead to radical changes in the church. Shortages have affected rural areas for several years, but now the church can’t supply a priest to every parish in the city of Saskatoon. “I am very concerned about the diminishing number of priests. It’s challenging our identity (as a church),” said Rev. Ronald Beechinor, the administrator for the Diocese of Saskatoon, who is performing the duties of bishop until a new one is named. “We’ve got to make substantial changes.”

Many of the area’s 95,000 Roman Catholics from more than 100 parishes attended meetings this fall to suggest ways to deal with the loss of as many as 10 priests by next June. The reports from the seven deaneries in the area were discussed last weekend and a final plan should be ready by February.
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In an address that emphasized the personal, heart-felt dimensions of the movement for Christian unity, the Rev. John T. Ford, C.S.C., Professor of Theology and Coordinator of Hispanic/Latino Studies at The Catholic University of America, Washington D.C., offered the image of a “family reunion” as “a possible model for expanding the relationship of the Roman Catholic Church and the National Council of Churches.”

A renowned Catholic theologian, Ford has, for 20 years, been a member of the NCC’s Faith and Order Commission, a body that focuses on the theological underpinnings of the ecumenical movement. “Faith and Order here in the United States provides a venue where Christians can meet and share their faith: both their commonalities and their differences,” he said. Where else can one participate in a theological conversation that includes Quakers and Orthodox, Pentecostals and mainline Protestants, Evangelicals and Roman Catholics?”

“Faith and Order has been like a family reunion where long-lost cousins finally meet,” he said.
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Pope John Paul II has never made it a secret: As the first Slavic pope, as a church leader from eastern Europe, he dreamed of being God’s instrument to bridge the millennium-old schism between East and West.

Over the years, out of sensitivity to the Orthodox patriarch of Moscow, he has declined repeated invitations from the eastern Catholics in Ukraine and from the Ukrainian government to visit them.

The pope is aging quickly and the rhetoric between the Orthodox and Rome is heating up rather than calming down — the Orthodox have moved beyond complaints of proselytizing; they now speak of outright “persecution” of their people by the Latin Church. All this has led the pope to change his mind and visit the millions of Eastern-rite Christians who have paid a martyr’s price for their loyalty to the Chair of Peter.

John Paul recognizes that this is a dangerous move in terms of his long-term dream of reuniting Constantinople/Moscow and Rome. To offset, as much as possible, any ecumenically negative consequences, the Vatican is continually talking about this visit as a reaching out to full brothers and sisters (see page 4).

The Slavic pope has even made a substantial donation ($150,000) toward the building of a new Orthodox cathedral in Bucharest. His generosity, however, is not limited to this sensitive trip to the East. Back in January 1995, the pope helped build the Orthodox cathedral in Ulyanovsk, the birthplace of Vladimir Lenin.

The people of Ulyanovsk, who were sorely strapped for funds, could not have been more gracious in accepting the gift: they named the pope “an honorary member of their communion in Christ.”
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The declaration entitled Dominus Iesus released on Sept. 5 by the Vatican’s Congregation for the Doctrine of the Faith has given rise to a firestorm of mixed reaction. Its context is the relatively new situation of religious pluralism that now marks the western world.

A lively debate has been under way among Christian theologians; it was inevitable that Christians in general, and not just theologians, stop and reflect on what this new awareness of religious diversity means for their own religion.

The Vatican declaration has provided that occasion. At issue in this debate is nothing less than what we as Christian believers should think about other world religions and their adherents, our new neighbours. The question at the bottom of it is an old one: “Who do you say that I am?”
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The joint commission, appointed by the Pontifical Council for Promoting Christian Unity of the Roman Catholic Church and by the World Alliance of Reformed Churches, held its annual session at Mondo Migliore in Castel Gandolfo, near Rome, Italy, from September 13 to 19, 2000. This was the third session of the third round of this international bilateral dialogue. The report of the first round, 1970-1977, was entitled The Presence of Christ in Church and World, and that of the second, 1984-1989, Towards a Common Understanding of the Church.
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The United Church has dropped an attempt to substitute gender-neutral language for “Father, Son and Holy Spirit” in the baptism rite — a proposed change that caused concern among the church’s ecumenical partners, including the Anglican Church. About 100 groups and congregations last fall were asked their opinions of various new forms of the rite, said Fred Graham, liturgical officer for the United Church. The church is developing a new worship book, Celebrate God’s Presence. Conservatives, however, did not care for the changes — as Mr. Graham put it, “that sector in our church rose up” against alternate wording. Others felt, he said, that inclusive language was to be encouraged. At the same time, the United Church’s General Council Executive, which rules on matters of doctrine and faith, decided that such a fundamental change would need to be put to a church-wide vote.
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Statement by the Archbishop of Canterbury concerning the Roman Catholic document ‘Dominus Iesus’ [ACNS 2219 – Lambeth Palace, 5 September 2000] By restating the long-held view of the Roman Catholic Church on the position of other Christian churches, this document breaks no new ground. But neither does it fully reflect the deeper understanding that has
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