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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‘Bitter differences’ lead to dead-end, Polish ecumenist says by Jonathan Luxmoore, Ecumenical News International [WARSAW] High-level talks between the Roman Catholic and Orthodox churches which ended in the United States recently were marred by “methodological deficiencies” and a “polemical atmosphere,” leaving relations between the two Christian communions at a dead-end, according to an expert on
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The face of ecumenism in the United States may be changing. Recently, the National Council of Churches (NCC) has taken a first step to broaden its reach to include conservative Protestants, Roman Catholics, and charismatics.
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The Pope, His Holiness John Paul II sent a message of greeting to the historic May 2000 gathering of Anglican and Roman Catholic bishops in Mississauga, Toronto, Canada. On the eve of his 80th birthday, the Pope expressed his hope that the meeting would “bear lasting fruit” and hasten unity of the two churches.

“For more than 30 years the Anglican and the Catholic Church have been on a journey towards the restoration of unity,” said the Pope in a statement read by Cardinal Edward Cassidy to 2,000 worshippers in St Michael’s Roman Catholic Cathedral in Toronto. “In some places there have been very positive developments … in other places we are not so far along the road [and] new and serious obstacles have slowed our progress. I pray that the spiritual bonds that have always lifted Catholics and Anglicans will be strengthened and deepened even further.”
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“Evangelization” was the major focus of a May 18-24 meeting of the 16-member Disciples of Christ-Roman Catholic International Dialogue Commission which gathered at the Atlantic School of Theology in Halifax, Nova Scotia.
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The “Joint Declaration on the Doctrine of Justification,” signed by representatives of the Lutheran World Federation (LWF) and the Vatican on Oct. 31, 1999, in Augsburg, Germany, did more than declare that certain 16th century condemnations between Lutherans and Catholics no longer apply. The formula used to reach that conclusion will influence talks between the Evangelical Lutheran Church in America (ELCA) and the U.S. Conference of Catholic Bishops (USCCB).
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Together with Cardinal Cassidy and our colleagues at our ecumenical forum, I want to say how pleased we are to be here this evening and to share in this act of worship. As you will be aware, for the first time, Anglican and Roman Catholic Leaders from around the world are meeting together in order to discuss the problems and challenges that lie before us on the road to the full visible unity of our two Churches. Of course, our two Churches have travelled a long way together during the last forty or so years and we have much in common. This evening gives us an opportunity to celebrate that fact.

Nevertheless we know that some Protestant Christians object to this theological dialogue. They fear that Reformation principles are being abandoned and gospel faith is being traduced. I reply that the journey the Roman Catholic Church and the Anglican Communion have taken since the Second Vatican Council has not been a journey away from the Christian faith but a pilgrimage together into its heart. Polemics lead to hatred and division. Partnership leads to the promise of mutual service and eventual union.
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Roman Catholic and Anglican bishops, paired from thirteen regions around the world, have begun their meeting in Canada in which they are reviewing and evaluating the accomplishment of thirty years of ecumenical relationship between Anglicans and Catholics in their areas. The pairs of bishops come from New Zealand, Canada, England, United States, Ireland, India, Nigeria, Papua New Guinea, Southern Africa, Uganda, Australia, Brazil and the West Indies.

The bishops are gathered in private session at the Queen of Apostles Renewal Centre near Toronto, Ontario, under the joint chairmanship of Archbishop of Canterbury George Carey and Cardinal Edward Idris Cassidy, President of the Vatican’s Pontifical Council for Promoting Christian Unity. Their first day has begun with a morning of prayer and scriptural reflection. The following days will begin and end with common prayer.
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Roman Catholic and Anglican bishops from thirteen regions around the world are to gather in Canada May 14-20 to review and evaluate the accomplishment of thirty years of ecumenical dialogue between the two traditions and to reflect on how the special relationship between them has been developing in different parts of the world.

This high level meeting is happening at a time when Anglicans and Roman Catholics around the world are exploring the possibilities for further steps toward visible unity.
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It was a Valentine in the form of a covenant signed by a Roman Catholic bishop, a United Church Presbytery chair, two local pastors and members of their congregations on the eve of Feb. 14.

The covenant was the formalization of a long friendship between McClure United Church and Holy Spirit Roman Catholic Parish. The covenant was written, according to the document itself “in response to the call of Jesus, “that they may all be one and that the world may believe that you have sent me” (Jn 17:21-23).

“You must have been listening to the Spirit,” said Sister Anne Keffer, director of Saskatoon’s Centre for Ecumenism, where the official document signing took place.

“On behalf of the whole church, I thank you. I thank God.”

In total, some 40 members from the two congregations were present for the signing ceremony which involved joint prayer and reflections on healing and reconciliation.

Rev. Bernard de Margerie of Holy Spirit Parish, a past director of the Centre for Ecumenism, said the stages of the relationship between the churches were like any other. It first involved a courtship, which built into a relationship. The covenant itself was a gesture of solidarity, followed by the joint celebration of the formal covenant on Sunday. The last step will be ongoing faithfulness.
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It was more than 30 years in the making but on Sunday, parishioners from Holy Spirit Roman Catholic and McClure United parishes stood side by side.

Old and young sang beautifully together. They taught their children together, hugged, prayed and worshipped as brothers and sisters in Christ at Holy Spirit Parish. Afterward, they walked together through the streets of Saskatoon to break bread together at a community lunch at McClure United.

This was done to mark the signing of a new covenant between the parishes which has been discussed since 1966 and which both pastors hope will mark the beginning of an even better relationship.

“I believe this to be the will and the work of the Holy Spirit that has brought us to this moment. It is not merely our efforts or our decisions,” said McClure’s Rev. Ron McConnell.

Holy Spirit pastor, Rev. Bernard de Margerie, agreed. He said the covenant means that the two congregations pledge to grow together to “help create a more stable relationship that is more worthy of life within the Body of Christ.”

In his portion of the joint sermon, McConnell compared the covenant relationship to a marriage.

“The questions people most often ask about the covenant include: ‘Does this mean you’re exactly the same now? Do you now see everything the same way? There are no more differences?” The answer is — are you kidding? Does that sound like any marriage you have ever known?’ ” he said.
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Good neighbours: McClure United and Holy Spirit congregations have always been close; now they’ve put it in writing If Covenant 2000 were a play, Holy Spirit Roman Catholic Church and McClure United Church would be well into the second act. The two churches recently signed a formal ecumenical covenant, committing themselves to breaking down barriers
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U.S. theology professors discuss its implications [HANOVER, Germany/GENEVA | LWI] Reformed, Anglican, Roman-Catholic and Lutheran church leaders and professors of theology in the United States have acknowledged the Joint Declaration on the Doctrine of Justification as a “groundbreaking document”. The theological implications of Joint Declaration was one of the major points discussed at a symposium
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With our short ecclesiastical memories, we have almost forgotten that in the run-up to its dogmatic definition in 1854, Mary’s Immaculate Conception was often justified on the grounds of her being a priest. Tradition frequently applied the words found in Hebrews 7:26 to her: “It is fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens.” The Benedictine prior Jacques Biroat wrote in 1666 that “Paul’s reasoning” in Hebrews 7:26 “is relevant to Christ’s mother. She shares in the priesthood of her son and is the origin of our reconciliation to God. Therefore, she had to be entirely innocent and separate from sinners. She had to be preserved from original sin.” Mary was immaculately conceived because she had to be a priest without stain. Mary has captured the Catholic imagination more than any other person except Jesus. Generation after generation has seen in her the highest reflection of saintliness and love. Catholics have been fond of Mary because she is Jesus’ own mother. They also respected her as his closest associate in redemption, as his first “priest”.
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1. A theological consultation between Evangelicals and Catholics took place from 7-13 November 1999. Jointly sponsored by the World Evangelical Fellowship‘s Theological Commission and the Vatican’s Pontifical Council for Promoting Christian Unity, the meeting took place at the George Williams Campus of Aurora University, Williams Bay, Wisconsin, USA. It followed on from two previous consultations between WEF and Catholic Church representatives, held in 1993 in Venice, Italy and in 1997 at the Tantur Ecumenical Institute near Jerusalem. [Note: The World Evangelical Fellowship (WEF) changed its name to World Evangelical Alliance (WEA) in 2000.]

2. The Williams Bay meeting sought to deepen mutual understanding and respect between Evangelicals and Catholics, using the occasion to hear how each understood one another’s traditions, convictions and concerns. More particularly its aim was to face misunderstandings that put stumbling blocks in the way of the Good News being proclaimed and heard.

Four papers were prepared for the consultation. On the theme of koinonia (fellowship or communion) two papers were discussed: “An Evangelical Perspective on Church Koinonia” by Henri Blocher and “The Church as Communion: A Catholic Perspective,” by Avery Dulles. Later discussion of evangelization and common witness and their difficulties began on the basis of a paper by M. Daniel Carroll R., “The Evangelical-Roman Catholic Dialogue: Issues Revolving around Evangelization. A View from Latin America” and one by Thomas Stransky, “Religious Freedom, Christian Witness and Proselytism.”
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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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The World Council of Churches (WCC) warmly welcomes the forthcoming signing of the Joint Declaration on the doctrine of justification by the Lutheran World Federation and the Roman Catholic Church. The signing will take place on 31 October, in Augsburg, Germany. According to the Rev. Dr Dagmar Heller, WCC Faith and Order, bilateral relations and
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Dear Cardinal Cassidy and Dr Noko,

The signing of the Joint Declaration on the Doctrine Of Justification between the Lutheran World Federation and the Roman Catholic Church is an event which encourages Christians of all traditions and is a cause of rejoicing for all who pray and work for the unity of Christ’s Church.

The significance of this agreement cannot be underestimated, dealing as it does with a question right at the heart of Christian faith and theology, the question of how we are saved. As we all are aware, this was a primary point of conflict during the Reformation period, which led not only to bitter theological disputes but even wars and Persecutions and created divisions that were exported beyond the shores of Europe through the missionary expansion of the Church.
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The Rev. H. George Anderson, 67, was appointed a Vice-President of the Lutheran Federation (LWF) in 1997. He has been the Presiding Bishop of the Evangelical Lutheran Church in America since 1995. A Phi Beta Kappa graduate from Yale, Anderson earned graduate degrees from the University of Pennsylvania and the Lutheran Theological Seminary at Philadelphia,
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An effort to make an existing Protestant-Roman Catholic committee the top ecumenical body for Ireland has been stymied by a vote of the Presbyterian Church in Ireland (PCI).

The plan, which had been approved by the three other major denominations in both the Republic and in Northern Ireland – the Anglicans, the Methodists and the Roman Catholics – went down by a 224-144 vote during the Belfast General Assembly in June. Its opponents say it was defeated by the fact that an institutional identification with the Roman Catholic Church would imply approval of its doctrine.

And that is, in a word, apostasy.

If this all sounds like theological separatism, it is. But this is Northern Ireland, where politics and religion stay unintelligibly and painfully entangled – no matter how much distance Catholics and Protestants put between themselves, and no matter how many centuries go by.

The political stalemate isn’t so dissimilar.

Ulster’s major unionist (and largely Protestant) party is refusing to form a four-party administration to govern Northern Ireland – including Sinn Fein, the radical republican party – because the Provisional Irish Republican Army (IRA) has refused to disarm, and because of apparent breaches of the outlawed group’s 1997 cease-fire.
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Catholics are permitted to support attempts to limit the evil aspects of an abortion law, says Pope John Paul in his encyclical Evangelium Vitae. In Germany, however, the moral complexities have made the Church draw back, which threatens to reduce its influence in society. A journalist on the weekly Rheinischer Merkur highlights the German bishops’ dilemma.
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Protestants and Catholics are working together more and more these days in Canada. Each believes it is the best expression of Christian faith, and each has often condemned the other’s teachings. Now some are trying to move beyond these criticisms and to forge limited new forms of cooperation, according to a series of articles in the May/June issue of Faith Today.

Gary Walsh, president of the Evangelical Fellowship of Canada (EFC), visited the offices of the Catholic Bishops in Ottawa and found himself “thanking the Lord for the things we share in common.” Despite doctrinal differences between the two organizations, EFC is having regular contact and working closely with Catholics on public policy issues such as abortion, family life and euthanasia, according to the lead article by Harold Jantz, a consultant and project manager of church-related projects in Winnipeg.

Sr. Donna Geernaert, who speaks for the Canadian Conference of Catholic Bishops in Ottawa, observes that not only have Catholics and the EFC joined with one another for presentations to government, they’ve also coordinated their efforts so they could prepare complementary briefs.

George Vandervelde of Toronto, convener of the World Evangelical Fellowship‘s task force on ecumenical issues, believes that dialogue between evangelicals and Catholics is important “simply to understand one another and clarify how we are different and how we are similar.” He says we shouldn’t be bearing false witness against each other. “If in evangelicalism we say this or that against Roman Catholicism, we should know that we are speaking truth, and you can find that out only by speaking to one another.”
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In 1954, four years after the solemn definition of the doctrine of the Assumption of the Blessed Virgin Mary into heaven, Pope Pius XII declared a Marian Year. With greater or lesser enthusiasm, Catholic Europe responded, and in my home town, on the east coast of Ireland, the response took spectacular form. The women were invited to donate jewellery, the men money, towards the creation of a solid-gold crown for the statue of the Blessed Virgin in our parish church. It was a poor community, yet the response to the appeal for the Virgin’s crown was remarkable, many of the women even donating their wedding rings. The statue, an insipid, life-sized plaster replica of Our Lady of Lourdes, white-robed, blue-sashed, smallbusted, neither a recognisably maternal nor even a very convincingly human image, was duly decorated with a crown which would have paid several times over for any one of the houses in which most of the donors lived.
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