Almost a year after Francis’ election and with the Week of Prayer for Christian Unity at an end, it is now possible to give a first overview of the Pope’s initiatives to promote ecumenism. “For me ecumenism is a priority” Francis told Vatican Insider and Italian newspaper La Stampa in last December’s interview.

Some of the choices he made even at the very start of his pontificate had a very positive impact of ecumenism.
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The problem of primacy in the Universal Church has been repeatedly raised during the work of the Joint International Commission on Theological Dialogue Between the Orthodox Church and the Roman Catholic Church. On March 27, 2007, the Holy Synod of the Russian Orthodox Church instructed the Synodal Theological Commission to study this problem and draft an official position of the Moscow Patriarchate on the problem (Minutes, No. 26). Meanwhile, the Joint Commission at its meeting on October 13, 2007, in Ravenna, working in the absence of a delegation of the Russian Church and without consideration for her opinion, adopted a document on the Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church. Having studied the Ravenna document, the Russian Orthodox Church disagreed with it in the part that refers to synodality and primacy on the level of the Universal Church. Since the Ravenna document makes a distinction between three levels of church administration, namely, local, regional and universal, the following position taken by the Moscow Patriarchate on the problem of primacy in the Universal Church deals with this problem on the three levels as well.
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When the new pope is consecrated, he will inherit a troubled global church. Internal scandal and unaddressed external problems pose great risks to the vitality of Catholicism. But the consequences of success or failure are huge for the church universal, the world’s 2.1 billion Christians of every denomination. This is more than a butterfly effect. Rome is not Las Vegas—what happens in Rome will not stay within the borders of Vatican City. One consequence of globalization is that the walls that have long divided Catholics from Orthodox, mainline Protestants, evangelicals, and Pentecostals are eroding.

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

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

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

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

Please send your responses by February 28.
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Orthodox-Catholic Dialogue Lays Out a Vision of Unity in Unprecedented Document

Representatives of the Orthodox and Catholic Churches have issued two new documents outlining immediate steps they can take to overcome their thousand-year separation.
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Steps Towards a Reunited Church:
A Sketch of an Orthodox-Catholic Vision for the Future
The North American Orthodox-Catholic Theological Consultation
Georgetown University, Washington, DC
October 2, 2010

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[Vienna, Austria] The twelfth meeting of the Joint International Commission for Theological Dialogue between the Orthodox Church and the Roman Catholic Church took place in Vienna, Austria, a city with a long history, a bridge between West and East, with a rich ecumenical life. The meeting, generously and fraternally hosted by the Roman Catholic Archdiocese of Vienna, from 20-27 September 2010, in the Kardinal König Haus.
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Pope offers good wishes to WCRC
Pope Benedict XVI has been one of several church leaders who have acknowledged the newly organized World Communion of Reformed Churches (WCRC). The pope sent a letter to the new organization as well as a representative of the Pontifical Council for Promoting Christian Unity.
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In the midst of a protest by a small number of Orthodox monks and faithful, the official Catholic-Orthodox dialogue commission met in Cyprus Oct. 16-23. The meeting of the Joint International Commission for Theological Dialogue Between the Orthodox Church and the Roman Catholic Church focused on a key factor in the ongoing division between Catholic and Orthodox: the role of the pope as bishop of Rome. The protesters — who were arrested Oct. 20, the third day of their demonstration — claimed that the ongoing dialogue between the two churches was aimed at getting the Orthodox to submit to papal authority. According to a statement released by the dialogue commission Oct. 23, the commission’s Orthodox members discussed “the negative reactions to the dialogue by certain Orthodox circles and unanimously considered them as totally unfounded and unacceptable, providing false and misleading information.” The Orthodox delegates “reaffirmed that the dialogue continues with the decision of all the Orthodox churches and is pursued with faithfulness to the truth and the tradition of the church,” said the statement released in Cyprus and at the Vatican.
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[Paphos, Cyprus • Zenit.org] The International Mixed Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church has progressed in its reflection on the role of the bishop of Rome. The commission issued a joint communiqué reporting on its progress at the end of its 11th plenary session, ended today in Paphos. The
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The Role of the Bishop of Rome in the Communion of the Church in the First Millennium
Joint Coordinating Committee for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church
Aghios Nikolaos, Crete, Greece, September 27 – October 4, 2008
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by Bishop Michael Nazir-Ali for The Tablet. 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
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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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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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