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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Le colloque œcuménique pour l’été 2004 se tiendra à l’Université Canadian Mennonite, à Winnipeg, du 9 au 12 mai 2004; le thème sera: « Soyez sans crainte ». Le colloque est parrainé par le Prairie Centre for Ecumenism et organisé par des représentants des diverses Églises de Winnipeg.

Le thème principal du colloque présente ce qui unit les chrétiens dans une société qui favorise une culture axée sur la peur. Le conférencier invité est le Dr Tom Yoder Neufeld, professeur des études sur la paix et la résolution de conflits du Conrad Grebel College de l’Université de Waterloo. Les conférence du dimanche et du lundi soir sont ouvertes au grand public.
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Issue No. 6, April 2004 “Be Not Afraid,” Summer Ecumenical Institute 2004 The 2004 Summer Ecumenical Institute, “Be Not Afraid,” is to be held at Canadian Mennonite University in Winnipeg May 9-12. Sponsored by the Prairie Centre for Ecumenism, it is being planned by representatives from a wide range of Winnipeg churches. The central theme
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“My Peace I give you” (John 14:23-31), Week of Prayer for Christian Unity, January 18 to 25, 2004

The theme for the Week of Prayer for Christian Unity in 2004 has been chosen by Christians in Aleppo, Syria. In the Middle-East, as in many other places in the world, people hunger for peace. The biblical passage John 14:23-31 offers us a response to our common hunger. It shows how Christ’s reconciliation helps to draw us into closer communion with one another. Our path to peace leads us to reconciliation among the churches and on that ground we can also seek healthy relationships between all religious traditions.
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«Je suis la vigne, vous êtes les sarments: celui qui demeure en moi et en qui je demeure, celui-là portera du fruit en abondance… Ce que je vous demande c’est de vous aimer les uns les autres.» (Jean 15, 5 et 17)

Bienvenue à notre nouveau site web intitulé «œcuménisme au Canada».

Ce site est développé conjointement par les deux centres au Canada qui s’occupent des relations interchrétiennes et interreligieuses, le Centre canadien d’œcuménisme et le Prairie Centre for Ecumenism. Il vise à montrer les fruits nombreux que portent les différentes Églises au Canada.
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“I am the vine, you are the branches. Those who abide in me and I in them bear much fruit… I am giving you these commands so that you may love one another.” (John 15:5 and 17)

Welcome to our new website entitled “Ecumenism in Canada.”

This site was developed jointly by the only two Canadian centres working in the area of interchurch and interfaith relations: the Prairie Centre for Ecumenism, Saskatoon, and the Canadian Centre for Ecumenism, Montreal. It aims to show the many fruits produced by the Christian Church in Canada.
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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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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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Amsterdam – May 23, 2002: Delegates of the World Alliance of Reformed Churches met with representatives and leaders of some classical Pentecostal churches in Amsterdam, the Netherlands, May 16-23, 2002. This meeting started what is expected to be the second cycle of dialogue to which both groups have committed themselves in order to build upon areas of common faith and witness while seeking to overcome tensions in other aspects of church life. The report of the first round was published under the title “Word and Spirit, Church and World”, the theme of this cycle is “Experience in Christian Faith and Life”.
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“Hope, Good Will” Mark Exploration of Broader Christian Unity, Lead to Formation of Christian Churches Together in the U.S.A. “A good deal of hope and common good will” mark explorations by church leaders of a broader expression of Christian unity in the United States, reported National Council of Churches President Elenie Huszagh to the NCC’s
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One of the subtleties of Shakespeare’s As You Like It is the existence of layers of sexual ambiguity implied in its original performance: a boy-actor played the part of a young woman disguised as a young man who at one point is pretending to be a girl. I was put in mind of these layers of meaning when I read The Eucharist: sacrament of unity (ESU), the Church of England’s highly courteous and careful response to the British and Irish bishops’ 1998 teaching document on eucharistic doctrine and sharing entitled One Bread One Body (OBOB). There is of course one vitally important difference: whereas the play’s layers form the stages in a dialectic, i.e. an interactive process, of ambiguity, the theological document offers a dialectic of clarification, which provides a model of what is involved in ecumenical reception.
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[ACNS 2417]By Charles Sherlock The first permanent Commission of the Anglican Communion met for the first time in early December 2000 – the Inter-Anglican Standing Commission on Ecumenical Relations (IASCER). The diverse group of sixteen people – men and women, lay and ordained, parish clergy, theologians and bishops, from ten nations and five continents –
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In the movement for Christian unity, does dialogue just lead to more dialogue, or at some point does concrete action toward unity actually come from it? You be the judge.

Canadian Anglicans and Evangelical Lutherans:
The Waterloo Declaration, prepared in 1997 between the Anglican Church of Canada (ACC) and the Evangelical Lutheran Church of Canada (ELCIC), has been widely circulated in synods in both churches in Canada and around the world, and to ecumenical partners. In the light of responses to it, a slightly revised version of the declaration has been prepared by the Joint Working Group.

American Evangelical Lutheran and Reformed Churches:
The Evangelical Lutheran Church in America (ELCA), the Reformed Church in America, the United Church of Christ, and the Presbyterian Church USA are now in full communion with each other.
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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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“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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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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“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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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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For five days in October, seven Mennonites sat face-to-face with six Roman Catholics to discuss reasons for the centuries-long separation between the two churches. The meeting here on October 14-18 was held to promote better understanding of each others’ faith and to overcome long-standing prejudices.

This international consultation was sponsored by the Mennonite World Conference (MWC) and the Pontifical Council for Promoting Christian Unity (Vatican City). Helmut Harder (Canada) and Joseph Martino (United States) chaired the meeting.
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I remember, as an MA student, reading one of Margaret O’Gara’s essays in Grail on petrine ministry and what she called “the ecumenical gift exchange.” Drawing a comparison to the exchange of gifts in a large family at Christmas, O’Gara says that “in ecumenical dialogue, each Christian communion brings one or many gifts to the dialogue table, and each receives riches from their dialogue partners as well. But in the ecumenical gift exchange, the gift-giving enriches all of the partners, since we do not lose our gifts by sharing them with others.” Throughout my own research and the past four years of ecumenical ministry I have kept this concept close at hand.

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

She points out, “In a sense, the entire ecumenical movement rests on the recognition of the need for repentance, a willingness to ask whether we have a beam in our own eye before we concern ourselves with the mote in the eye of the other.”
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Giving visible witness to Christian unity is the goal of a number of Saskatoon churches which have joined themselves together in Covenanting 2000.

Rev. Walter Donovan, of Calvin Goforth Presbyterian Church, is an enthusiastic supporter of the Covenanting 2000 project. His church has been twinned with Our Lady of Lourdes Roman Catholic Church for a two-year period.

Donovan is one of the eight church leaders and representatives who has signed the Covenanting 2000 pastoral letter encouraging local inter-church initiatives. It has also been signed by leaders and representatives of the Anglican Church of Canada, Evangelical Lutheran Church in Canada, the Mennonite Ministerial, Orthodox Church of America, Roman Catholic and Ukrainian Catholic Churches, and the United Church of Canada.
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by Virginia Battiste, Saskatoon Star Phoenix Jesus prayed that all believers might be one. In Saskatoon, two churches are close to achieving that goal. After several years of dialogue on national and international fronts, the Anglican Church of Canada and the Evangelical Lutheran Church in Canada (ELCIC) are moving towards establishing closer ties that would
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This text explores the complex, potentially conflictual but often creative field of hermeneutics, focused specifically on the hermeneutical task entailed in the ecumenical search for visible church unity. This exploration, carried out at the request of the Fifth World Conference on Faith and Order (Santiago de Compostela, 1993), is a part of the ongoing work of Faith and Order.

Hermeneutical questions emerged in ecumenical work already in its beginnings. The churches’ responses to the Baptism, Eucharist and Ministry text made it especially clear that Faith and Order needed to reflect on what is involved when authors, readers and interpreters of ecumenical documents come from many different contexts and confessions. The significance of the hermeneutical task for the ecumenical movement has deepened and widened since this initial perception. Indeed, representatives of churches from all parts of the world who participated in the Santiago conference made it clear that the work of Faith and Order could progress fruitfully only with serious exploration of the hermeneutical issues.

This text is the product of three study consultations (Dublin 1994, Lyons 1996 and Bossey 1997), and two small drafting meetings (Boston 1994 and Faverges 1998). Participants in these gatherings included members of the World Council of Churches‘ Commission on Faith and Order, joined by scholars particularly interested in hermeneutical questions. Participants came from all parts of the world and represented many ecclesial traditions (e.g. Anglican, Anabaptist/Pietist, Lutheran, Methodist, Old Catholic, Orthodox, Reformed, Roman Catholic). Interim versions were reviewed and critiqued at various stages by the Board of Faith and Order and by its Plenary Commission meeting in Moshi, Tanzania, in 1996. They have also been studied and responded to by a number of scholars in the field. Each and every response along the way has received careful attention.
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The text that follows is the outcome of more than eight years of study and consultation on the “common understanding and vision of the World Council of Churches“, mandated by the WCC Central Committee at its meeting in 1989. Since the Seventh Assembly of the WCC in 1991, this subject has continuously been on the agenda of the Central Committee; in addition, it has been extensively discussed in meetings of WCC commissions, advisory bodies and staff. Insights have been sought and received from WCC member churches, other churches and a broad range of ecumenical partners, as well as many individual participants in and students of the ecumenical movement.

The WCC Executive Committee agreed in February 1995 that this process of consultation should aim at preparing a document for the Eighth Assembly, on the occasion of the WCC’s 50th anniversary, which might serve as an “ecumenical charter” for the 21st century. In September 1995, the Central Committee approved a procedure for preparing such a text. An initial draft came from a consultation in December 1995 which brought together some 35 persons from all regions and church traditions. This was shared with a variety of groups and individuals, then revised in June 1996 and sent to the Central Committee for discussion in September 1996. Its responses were incorporated into a “working draft” distributed to WCC member churches and ecumenical partners, who were asked to react to it by the end of June 1997. On the basis of some 153 written responses received from member churches and ecumenical bodies, as well as discussions during personal visits by WCC staff and others to many churches and partners, a new draft was presented to the Central Committee for discussion at its meeting in September 1997. The text that follows incorporates amendments proposed during that meeting.
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PHILADELPHIA (ELCA) — By a narrow margin the Evanglical Lutheran Church in America has rejected a proposal to enter into “full communion” with The Episcopal Church here Aug. 18. The proposal needed the support of two-thirds of the ELCA Churchwide Assembly for approval. It failed by a vote of 684 to 351 — six votes
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PHILADELPHIA (ELCA) — Two prominent Lutheran theologians squared off Aug. 16 on the subject of relations between Lutheran and Reformed churches. The exchange between the Rev. William H. Lazareth, former bishop of the Metro New York Synod and the Rev. Timothy Lull, president of Pacific Lutheran Theological Seminary in Berkeley, Calif., opened a discussion at
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by John A. Bolt. Reprinted from “The Presbyterian Outlook” [DALLAS] Nearly four decades of Presbyterian presence in the Consultation on Church Union (COCU) could come to an end in Syracuse as commissioners to the 209th General Assembly consider whether to proceed in the face of overwhelming presbytery rejection of the mechanism proposed to participate in
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Ecumenism is not an appendix to the Church’s mission. Rather the search for Christian unity touches the very heart of what it means to be a disciple in the modern world. As Christian people, and as a Church, our ecumenical vocation calls us to examine our relationships with all who bear the name of Christ. In humility, and with integrity, we must be prepared to confess our failures and our sins of disunity, and forgive those of our Christian brothers and sisters where they have sinned against us.

These principles described above are the insight and commitment of the Catholic Church expressed at the Second Vatican Council and repeated in a number of other forums since. Our formal commitment and collected energies as a Church have strongly influenced the ecumenical agenda, and given a needed boost to the search for Christian unity in our day.
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by John R. Quinn for the National Catholic Reporter 32.34 (Jul 12, 1996): 13. Following are excerpts from Archbishop John R Quinn’s lecture on June 29, 1996, at Campion Hall, Oxford. Quinn is a visiting fellow at Campion Hall. I. The challenge of John Paul II … The pope himself, in apostolic discernment, sees that
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The Catechism of the Catholic Church is the authoritative reference or baseline for understanding Catholic faith, sacramental practice, moral doctrine, and prayer. As the title suggests, the chief purpose is catechetical, to provide a doctrinal framework from which the Church in various parts of the world might develop regional catechisms and other educational materials. Much to almost everybody’s surprise, however, the Catechism itself became an immediate best-seller, with more than forty million copies sold to date, and thus it has established itself as the text consulted by clergy and laity alike for a reliable word on questions of Catholic faith and life.
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The 5.2 million members of the Evangelical Lutheran Church in America are gearing up to make some major decisions in 1997 about how they will relate to another 67.3 million Christians in the United States. The ELCA Church Council, meeting here April 12-15, studied proposals regarding closer relations with the Roman Catholic Church, Episcopal Church and three Reformed churches — Presbyterian Church (U.S.A.), Reformed Church in America and United Church of Christ.
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For those who wish to know the mind of the Pope on contemporary issues such as whether a non-Catholic can receive communion in a Catholic church, or a Catholic in a non-Catholic church, the answer is now available.  Many Catholics, living next door to their non-Catholic friends, co-workers, and relatives, ask themselves these kind of
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Pope John Paul II, in issuing a fresh initiative to promote Christian unity, has provided Protestants and Catholics a rare opportunity to work through long-standing theological differences in a modern context.

In North America, evangelicals and Catholic leaders say the pope’s invitation to examine together the role of the papal office is historic and significant. But there is disagreement on whether meaningful unity is achievable, even with the pope’s endorsement in the May 30 encyclical on Christian unity, Ut Unum Sint (“That They May Be One”). A common concern that Orthodox and Protestant believers share is opposition to the pope’s claim to a unique role in Christendom.

“The Catholic Church’s conviction that in the ministry of the Bishop of Rome she has preserved … the visible sign and guarantor of unity constitutes a difficulty for most other Christians, whose memory is marked by certain painful recollections,” the pope acknowledges. “To the extent that we are responsible for these, I join my predecessor Paul VI in asking forgiveness.”

Richard John Neuhaus, a Catholic priest and former Lutheran, now with the New York-based organization Religion and Public Life, says the statement is “historic” and “unprecedented.”

Neuhaus has formed an important link to the evangelical movement through working with Prison Fellowship’s Charles Colson. From this coalition emerged the controversial “Evangelicals and Catholics Together” (CT, March 6, 1995, p. 52).
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from the Western Report 8, no.17 (1993): 44. Not since the Eastern and Western churches went their separate ways in 1054, with bitter reciprocal excommunications all around, has there been quite so much talk and hope for eventual reunification of the Christian world as there is today. “Ecumenism” has been a focus of much talk
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by Nick Lees, Edmonton Journal There was one sour note this week in Edmonton when 110 delegates met at the 7th National Institute on Ecumenism. “By and large, our Evangelical/Fundamentalist brothers and sisters remain very aloof from the ecumenical movement,” said Roman Catholic Bernard De Margerie, director of the Saskatoon Centre for Ecumenism. “In fact,
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The purpose of God according to Holy Scripture is to gather the whole of creation under the Lordship of Jesus Christ in whom, by the power of the Holy Spirit, all are brought into communion with God (Eph. 1). The Church is the foretaste of this communion with God and with one another. The grace of our Lord Jesus Christ, the love of God and the communion of the Holy Spirit enable the one Church to live as sign of the reign of God and servant of the reconciliation with God, promised and provided for the whole creation. The purpose of the Church is to unite people with Christ in the power of the Spirit, to manifest communion in prayer and action and thus to point to the fullness of communion with God, humanity and the whole creation in the glory of the kingdom.
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by Paul de Groot, Edmonton Journal [SASKATOON] Bishops of the Anglican and Lutheran churches embraced here Friday, symbolizing a new, closer relationship between their churches. “This is a thrilling and a tremendous time,” said Anglican bishop Walter Jones of Winnipeg, moments after the biennial convention of the Evangelical Lutheran Church in Canada approved a new
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by Patrick O’Driscoll, USA Today Young revelers rock the ballroom in a New Year’s Eve countdown. At midnight Thursday, the cheer goes up: “Happy New CHURCH!” How’s that again? While millions of us sing choruses of Auld Lang Syne to welcome 1988, some 1,600 Lutheran teens in Anaheim, Calif., will hum a hymn – on
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The Catholic and Anglican churches have been conducting joint studies of doctrine for the past 17 years. The purpose is to explore the essential teachings of each church to see if there is enough common ground for an eventual reunion. Both churches were once united in one western Christian church for 15 centuries. Their history of separation dates back four centuries to the time of the Reformation. The joint studies began in 1970 and involved nine Roman Catholic scholars and nine from the Anglican communion. The joint panel was called the Anglican-Roman Catholic International Commission, or the ARCIC. After 11 years of study, it published papers on three major topics of mutual and central concern; Eucharist, Ministry and Ordination as well as on Authority in the Church.
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by Russell Chandler, Los Angeles Times With the announcement that Protestant and Eastern Orthodox participants will join in an ecumenical meeting with Pope John Paul in Columbia, S.C., in September, the U.S. National Council of Churches has urged Christians “seize the moment” for renewed efforts toward Christian unity. A three-page statement welcoming the Pope on
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by John Bolt, Ottawa Citizen ATLANTA – Roman Catholicism’s chief ambassador to other Christians is underscoring his church’s “passion for unity” and acceptance of other denominations as partner churches. Cardinal Johannes Willebrands, head of the Vatican’s Secretariat for Christian Unity, visited several eastern U.S. cities in May, emphasizing “substantial progress” toward the goal and Rome’s
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by George W. Cornell Working for Christian unity has become thoroughly institutionalized, a part of the organizational machinery of virtually every major church body and of liaison units among them. But as the special week, Jan. 18-25, approaches when Christians around the world pray, as Jesus did, “that they may all be one … so
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by James D. Davis, Fort Lauderdale Sun Sentinel The night before he died, Jesus prayed a strange, earnest prayer for his disciples — “that they may all be one, even as Thou, Father, art in me, and I in thee … that the world may believe that Thou didst send me.” The prayer was strange
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Pope John Paul II expressed strong support Monday for Christian unity but warned that Catholics had important disagreements with other churches that could not be compromised.

At an ecumenical service in a Christchurch Catholic cathedral, on the last day of his visit to New Zealand, the Pope said that despite progress toward unity there were still real and serious divisions in the Christian community.

The pontiff, winding up the fourth stage of a six-nation tour, said Catholic commitment to ecumenism was irreversible.

“At the same time I am aware that the Catholic participation makes new demands of the other churches and ecclesiastical communities taking part in the ecumenical movement,” he said.

“We are convinced that the goal is not simply partnership. It is nothing less than the fullness of communion in a visible organic unity. The ecumenical way cannot be one of reduction.”
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Pope John Paul II acknowledged today that ”real differences” between Roman Catholicism and other churches are blocking progress toward Christian unity.

Speaking to leaders of other Christian faiths, the Pope also conceded that his church presents demands that complicate the ecumenical movement.

The Pope’s speech today was his first public statement on ecumenism since the leadership of the Church of England took the important step of saying it would accept some sort of papal authority in a unified church.

John Paul’s comments were also significant because New Zealand’s Catholics have been particularly energetic in pursuing ecumenical contacts.
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by Kenneth A. Briggs, special to the New York Times [Vatican City] Johannes Cardinal Willebrands, head of the Vatican Secretariat for Christian Unity, called today for greater efforts to bring Roman Catholics and other Christians together. The Dutch Cardinal, speaking at a news conference in connection with the Synod of Bishops here, also said conditions
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The Vatican’s chief ecumenical officer called Monday for a new effort to draw Roman Catholicism and the World Council of Churches into a closer relationship, challenging a widening perception that the church’s commitment to cooperative Christian efforts is flagging.

Johannes Cardinal Willebrands, the Dutch-born president of the Vatican’s Secretariat for Christian Unity, contended at a news conference that Catholic collaboration with other Christian denominations, fueled by reforms enacted at the Second Vatican Council two decades ago, remains a central church policy.
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