The texts for the Week of Prayer of Prayer for Christian Unity 2024 have been published. The theme of the 2024 Week of Prayer is based on a text from the Gospel of St Luke: “You shall love the Lord your God … and your neighbour as yourself” (Luke 10:27). The preparation of the materials was entrusted to an ecumenical team from Burkina Faso facilitated by the local Chemin Neuf Community.
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A relic of St Chad is due to transferred from Birmingham to Lichfield cathedral tomorrow as a shrine of St Chad is reinstated in the location of the original medieval shrine.

St Chad, a monk and abbot, moved his see from Repton to Lichfield when he was made Bishop of Mercia in 669. He died just three years later in a plague. He became associated with healing, until his relics had to be moved during the Dissolution. They were eventually enshrined at St Chad’s new Catholic cathedral in Birmingham when it opened in 1841, in a new ark designed by Pugin.
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For Christians following the Byzantine lectionary, these words from the Gospel of Matthew are read on Christmas day. Indeed, for us Eastern Catholics who follow the Julian calendar, we heard those words just last week! While most of our neighbours have already finished their Christmas celebrations and moved past Epiphany, for some of us the party is just getting started. The accounting of the journey of the wise men provides lessons for us Christians: we see how Herod and the religious establishment wanted to harm the newborn King of Kings, while those who worshipped stars were among the first to recognize the coming of the Christ.

This year’s Week of Prayer for Christian Unity (January 18-25) has taken these same words from the Gospel of Matthew and incorporated them as its theme. It is a reminder for us in the West to look towards the ancestral Churches of the East in solidarity. Many of the faithful of these Churches today experience political, economic, and social turmoil in their everyday lives. Unity is needed more than ever.
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Sometimes people ask me, “How did you become an ecumenist?” I try to answer their curiosity with some honesty, but like most people, my own vocational path was only apparent looking back. Once in a while, someone asks, “How can I become an ecumenist?” The simple answer is that all Christians are called to work for the unity of Christ’s church, so becoming an ecumenist is as simple as saying “Amen” to God’s call. Becoming an ecumenist does not require extensive education or credentials. It doesn’t require ordination or commissioning in a particular ministry. To be an ecumenist is to pray and work for the unity that Christ wills in his church.
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Each year different Christian communities from around the world are invited to prepare resources for our common celebration of the Week of Prayer for Christian Unity at the invitation of the Faith and Order Commission of the World Council of Churches and the Vatican’s Pontifical Council for Promoting Christian Unity. This year, the task fell to an ecumenical monastic community, the Sisters of Grandchamp, which brings together women from diverse churches and cultures in French-speaking Switzerland. The theme they have chosen – inspired by chapter 15 of John’s Gospel – is born from a lived experience of unity in faith and prayer, and of the oneness at the heart of the monastic journey: “Abide in my love and you shall bear much fruit.”
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A passage that I have returned to repeatedly in my vocational life as an ecumenist comes from Pope St. John Paul II’s encyclical letter Ut Unum Sint (1995). It reads:

Praying for unity is not a matter reserved only to those who actually experience the lack of unity among Christians. In the deep personal dialogue, which each of us must carry on with the Lord in prayer, concern for unity cannot be absent. Only in this way, in fact, will that concern fully become part of the reality of our life and of the commitments we have taken on in the Church. It was in order to reaffirm this duty that I set before the faithful of the Catholic Church a model which I consider exemplary, the model of a Trappistine Sister, Blessed Maria Gabriella of Unity, whom I beatified on 25 January 1983. Sister Maria Gabriella, called by her vocation to be apart from the world, devoted her life to meditation and prayer centered on chapter seventeen of Saint John’s Gospel, and offered her life for Christian unity. This is truly the cornerstone of all prayer: the total and unconditional offering of one’s life to the Father, through the Son, in the Holy Spirit. The example of Sister Maria Gabriella is instructive; it helps us to understand that there are no special times, situations or places of prayer for unity. Christ’s prayer to the Father is offered as a model for everyone, always and everywhere (Ut Unum Sint, 27).

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The Archbishop of Canterbury is encouraging Christians of all denominations to join in with a ten day global prayer initiative “Thy Kingdom Come” from Ascension Day to Pentecost. What began last year as an invitation from the Archbishops of Canterbury and York to the Church of England has grown into an international and ecumenical call to prayer. Last year more than 100,000 people joined in and in 2017 it’s expected to be on a bigger scale. Launching the initiative, which runs from 25 May to 4 June, Archbishop Justin said: “When the wind of the spirit is blowing, hoist the sails and go with the wind. It’s not a Church of England thing, it’s not an Anglican thing, it’s a Christian thing.”
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From 24 May to 21 June, the Christian Council of Norway (CCN) is promoting a pilgrimage from the Norwegian capital Oslo to Trondheim, an important Christian pilgrimage site and the location of the World Council of Churches (WCC) Central Committee meeting from 22-28 June.

CCN’s general secretary Rev. Knut Refsdal will walk the entire 29-day, 638.6-kilometer route, and is inviting local church leaders and congregations to join part or all of the pilgrimage. Several meetings and dialogue spaces are being organized at stops along the way.

“The main message we want to share along the way is that religious and philosophical leaders of each community can help promote mutual understanding and respect for shared values and therefore deplore violent extremism and hate speech,” said Refsdal.
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Pope Francis has apologised for behaviour towards Christians from non-Roman Catholic churches that “has not reflected Gospel values.” The Pope made his comments during a Vespers service in the Basilica of St Paul Outside the Walls in Rome last night attended by the Archbishop of Canterbury’s Representative to the Holy See, Archbishop Sir David Moxon.

The service was held to mark the end of the Week of Prayer for Christian Unity and was also attended by Metropolitan Gennadios of Sassima from the Ecumenical Patriarchate of Constantinople. At the end of the service the Pope invited Metropolitan Gennadios and Archbishop David to join him in blessing the congregation.
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The diocese of Phoenix, U.S.A., has organised a day of dialogue and prayer, on the eve of Pentecost, with a group of evangelical pastors of Pentecostal orientation, including the Italian Giovanni Traettino, whom Pope Francis visited during his trip to Caserta. The Holy Father participated with a video message, screened yesterday afternoon at the opening of the meeting (during the night in Europe).

Brothers and sisters, may the peace of Christ be with you. Forgive me if I speak in Spanish, but my English isn’t good enough for me to express myself properly. I speak in Spanish but, above all, I speak in the language of the heart. I have the invitation you sent me for this celebration of Christian Unity, this day of reconciliation. And I wish to join you from here. “Father, may we be one so that the world may believe you sent me”. This is the slogan, the theme of the meeting: Christ’s prayer to the Father for the grace of unity. Today, Saturday May 23rd, from 9 in the morning until 5 in the afternoon, I will be with you spiritually and with all my heart. We will search together, we will pray together, for the grace of unity. The unity that is budding among us is that unity which begins under the seal of the one Baptism we have all received. It is the unity we are seeking along a common path. It is the spiritual unity of prayer for one another. It is the unity of our common labour on behalf of our brothers and sisters, and all those who believe in the sovereignty of Christ.
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A new community will be taking root at Lambeth Palace in September, and it has just started accepting applications.

The Community of St. Anselm, named for the medieval intellectual and former Archbishop of Canterbury, is accepting applications from across the Communion from young people who want to spend “a year in God’s time” living at Lambeth Palace in prayer, study and spiritual discovery.

Justin Welby, Archbishop of Canterbury, says that he expects the community “to have radical impact” on both the individuals involved and the worldwide Communion. “I urge young people to step up: here is an open invitation to be transformed and to transform,” he said in a blog posting on the community’s website.
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The vital role that men and women religious of different Christian Churches play in the ecumenical journey was at the heart of Pope Francis’s meeting on Saturday with participants in a conference on consecrated life and the search for Christian Unity. The three day meeting, which concludes on Sunday, comes in the context of both this Week of Prayer for Christian Unity and the Year of Consecrated Life. Participants are concluding each day with Vespers in the Orthodox, Anglican and Catholic traditions, including the liturgy presided over by Pope Francis in the Basilica of St Paul’s Outside the Walls on Sunday.
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My grandmother and my great-grandmother, both Quebecers, both died on Good Friday. They were Protestant anglophones in a majority Catholic francophone world. In my grandmother’s day, Catholics would cross the street to avoid passing in front of a Protestant church for fear of damnation. As for my great-grandmother, who lived in La Baie on the Saguenay, her Catholic maid was famously heard to say what a kind person my great-grandmother was, and what a pity she was going to hell.

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

It was a warm evening, and people stopped on the street to stare. Teenagers giggled together with embarrassment, militant atheists muttered with contempt, old women smiled happily. Some quietly joined us, mostly immigrants from countries where people still go to church. Would-be anthropologists took pictures of us, with our Catholic cardinal in red and our white-robed Anglican bishop, to put on their Facebook pages, the way they might post pictures of Amazonian tribes: “Didn’t know there were any left! Didn’t even have to take malaria pills to see this!”
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On Saturday, Pope Francis presided over evening Vespers at Saint Paul’s Outside the Walls Basilica where he was joined by members of the many different Christian Churches present here in Rome.

The celebration, which lands on the Feast of Saint Paul, marks the closing of the annual Week of Prayer for Christian Unity which has been exploring the theme, taken from St Paul’s first letter to the Corinthians, “Has Christ been divided?”

Saturday’s celebrations coincide with the Feast of the Conversion of Saint Paul.
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Together we proclaim anew the good news prophesied in Isaiah, fulfilled in our Lord Jesus, preached by the Apostle Paul, and received by the Church. Facing honestly the differences we have and the labels of denomination we embrace, we must never lose sight of the common mandate we have in proclaiming the gospel of Jesus Christ.

Paul is sent “to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power” (1 Cor 1:17). The path to unity is to be found in the power of the cross.

The Gospel we proclaim is made tangible and relevant to us as we bear witness to the work of Jesus Christ in our own lives and the life of the Christian community.
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Isaiah envisioned a day when Egyptians and Assyrians would worship together with Israel as God’s people. Christian unity belongs to the design of God for the unity of all humanity, and indeed of the cosmos itself. We pray for the day when we will worship together in one faith and one Eucharistic fellowship.

We are blessed by the gifts of various church traditions. Recognising those gifts in each other impels us towards visible unity.

Our baptism unites us as one body in Christ. While we value our particular churches, Paul reminds us that all who call on the name of the Lord are with us in Christ for we all belong to the one body. There is no other to whom we can say, “I have no need of you” (1 Cor 12:21).
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The disunity described in 1 Corinthians 1:12-13 reflects a distortion of the gospel, undermining the integrity of the message of Christ. To acknowledge conflict and division, as Chloe’s people did, is the first step to establishing unity.

Women like Deborah and Chloe raise a prophetic voice among God’s people in times of conflict and division, confronting us with the need to be reconciled. Such prophetic voices may enable people to gather in renewed unity for action.

As we strive to be united in the same mind and the same purpose, we are called to seek the Lord and his peace as the psalmist wrote.
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We are called into fellowship with God the Father and with his Son, Jesus Christ and the Holy Spirit. As we draw closer to the Triune God, we are drawn closer to one another in Christian unity.

Christ has initiated a change in our relationship, calling us friends instead of servants. In response to this relationship of love, we are called out of relationships of power and domination into friendship and love of one another.

Called by Jesus, we witness to the gospel both to those who have not yet heard it and to those who have. This proclamation contains a call into fellowship with God, and establishes fellowship among those who respond.
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The eternal unity of Father, Son and Spirit draws us closer into the love of God, and calls us to participate in God’s work in the world which is love, mercy and justice. Mercy and justice are not divided in God, but rather are joined together in the steadfast love manifested in God’s covenant with us and with all of creation.

The new father Zechariah testifies to God’s manifestation of mercy in keeping his promises to Abraham and his descendents. God is faithful to his holy covenant.

As we continue to pray for the unity of the church, we must not neglect to meet together and encourage one another, spurring each other on towards love and good deeds, saying: “God is faithful.”
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Job realizes that even though all has been taken away from him, the fear of the Lord remains – that is wisdom. As brothers and sisters in Christ, even though we are impoverished by our divisions, we have all been graced with an abundance of diverse gifts, both spiritual and material to build up his body.

Yet, despite God’s promises and Jesus’ generous life and love, we, like the disciples in Mark, sometimes forget our true wealth: we divide, we hoard; we speak and act as if we have “no bread”.

Christ has not been divided: together we have gifts enough to share with one another and “with every living thing”.
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Gratitude, in Deuteronomy, is a way of living life with a deep awareness of God’s presence within us and around us. It is the ability to recognize God’s grace active and alive in one another and in all people everywhere and to give God thanks. The joy that flows from this grace is so great that it embraces even “the aliens who reside among you”.

Gratitude, in the ecumenical context, means being able to rejoice in the gifts of God’s grace present in other Christian communities, an attitude that opens the door to ecumenical sharing of gifts and to learning from one another.

All of life is a gift from God: from the moment of creation to the moment God became flesh in the life and work of Jesus, to this moment in which we are living. Let us thank God for the gifts of grace and truth given in Jesus Christ, and manifest in one another and our churches.
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Together, we who call upon the name of the Lord are called to be saints “sanctified in Christ Jesus” (1 Cor 1:2). In Exodus, this gathering together of God’s people is described as a treasured possession, a priestly kingdom and a holy nation.

In 1 Peter, our membership in this communion of saints is understood to come as a result of God calling us together as a chosen race, a royal priesthood, God’s own people. With this calling comes a shared mandate to proclaim the mighty acts of God that drew us out of darkness and into God’s light.

Furthermore, we discover in Matthew that as a communion of saints, our oneness in Jesus is to extend beyond our family, clan, or class as together we pray for unity and seek to do the will of God.
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Among the many factors that influence Canadian religious experience is the sheer size of our country. Canada is the second largest country in the world, 40% of which is in the Arctic, north of 60o latitude. Stretching from the Atlantic to the Pacific and from the United States to the North Pole, Canada has ten provinces and three territories. We are surrounded by three oceans: the Atlantic, Pacific, and Arctic. Our only land border is with the United States and it has experienced almost 200 years of peace. Canada is a confederation of former British colonies, with a parliamentary form of government in a federal system of ten provinces and three territories. The union of the former colonial territories and independence from Britain occurred peacefully, and Canada remains a strong proponent of international engagement and cooperation. The vast distances between our cities have promoted both self-reliance and formation of distinct identities in the regions, but can also engender feelings of alienation or resentment.

Canada is known for its natural splendour: its mountains, forests, lakes and rivers, seas of wheat and three ocean shorelines. This is a land rich in agriculture and natural resources. Canada is also a land of diverse peoples: First Nations, Inuit, and Métis,2 and many people who came to settle here from around the world. We have two official languages, French and English, yet many Canadians also celebrate the cultural and linguistic heritages of their ancestral homelands.
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Canadians live in a country that is marked by diversity in language, culture, and even climate, and we also embody diversity in our expressions of Christian faith. Living with this diversity, but being faithful to Christ’s desire for the unity of his disciples, has led us to a reflection on Paul’s provocative question in 1 Corinthians: “Has Christ been Divided?” In faith we respond, “No!” yet our church communities continue to embody scandalous divisions. 1 Corinthians also points us to a way in which we can value and receive the gifts of others even now in the midst of our divisions, and that is an encouragement to us in our work for unity.

2. Canada is known for its natural splendour: its mountains, forests, lakes and rivers, seas of wheat and three ocean shorelines. Our land stretches from the Atlantic to the Pacific and from the U.S. border to the north pole. This is a land rich in agriculture and natural resources. Canada is also a land of diverse peoples: First Nations, Inuit, and Métis,1 and many people who came to settle here from around the world. We have two official languages, French and English, yet many Canadians celebrate the cultural and linguistic heritage from their ancestral homelands. Our social and political divisions frequently hinge upon linguistic, cultural, and regional distinctions, yet we are learning to understand how these national identities contribute to a healthy Canadian diversity. Within this multicultural milieu, many Christians have brought their particular ways of worship and ministry. Paul’s letter addresses us within our diversity and invites us to recognize that as church in our particular places we are not to be isolated or to act over against each other, but rather to recognize our interconnectedness with all who call on the name of the Lord.
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In Memoriam

Professor Ralph Del Colle (1954 – 2012), a Roman Catholic systematic theologian, Associate Professor of Theology at Marquette University (Milwaukee, Wisconsin, USA), died on 29 July 2012. From 1998, he was a member of the Pentecostal/Catholic International Dialogue, and took part in the Informal Conversations with the Seventh-Day Adventists (2001-2002) as well as in the official delegation attending the General Assembly of the World Council of Churches in Harare in 1998. A dedicated spirit and a joyful approach always marked his contribution to the meetings of the dialogue. Professor Del Colle never turned away from any issue, and he combined a lively and perceptive sensitivity with a dedication to the service of the truth. Throughout his career, he generously offered his expertise in the firm conviction that unity is God’s will and the irrevocable path for all Christians.

Dr Margaret O’Gara (1947 – 2012), Professor of Theology at the University of St Michael’s College, Toronto, died on 16 August 2012 after two years of illness. A Roman Catholic who specialized in Church teaching authority and ecumenical dialogue, she was active in ecumenical work for over 35 years, and was appointed to numerous ecumenical dialogue commissions. Dr O’Gara served on the Disciples of Christ/Roman Catholic International Commission for Dialogue (1983), the US Lutheran-Roman Catholic Dialogue (1994), and the Evangelical/Roman Catholic Dialogue of Canada (2008). In addition, she also served for 18 years on the Anglican/Roman Catholic Dialogue of Canada (1976-1993) and for 12 years on the Lutheran/Roman Catholic International Commission for Unity (1995-2006). She also served as President of the Catholic Theological Society of America and of the North American Academy of Ecumenists.
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The world will pray with Canada this January, and in a special way with native Canadians. For the second time in the 106-year history of the Week of Prayer for Christian Unity, Canadians have written the biblical reflections, prayer services and educational materials to be used worldwide.

Celebrated Jan. 18-25, the Week of Prayer for Christian Unity is prepared each year in a different country under the direction of the Pontifical Council for Promoting Christian Unity in Rome and the Geneva-based World Council of Churches’ Faith and Order Commission. Since the two major ecumenical organizations took over the annual event in 1968, Canada is just the second country to be asked twice to prepare the worship and study material.

Coming back to Canada, the Pontifical Council for Promoting Christian Unity wanted to make sure the material is fresh and reflects a different perspective. In 1989 Canada’s offering was prepared by the Canadian Council of Churches. This time, preparations were led by the Canadian Centre for Ecumenism in Montreal and the Prairie Centre for Ecumenism in Saskatoon.

Having Canada’s independent ecumenical centres take over was the initiative of Saskatoon Bishop Donald Bolen, who for years worked on the Week of Prayer as an official for the Pontifical Council in Rome. Though the CCC did not lead the 2014 effort, general secretary Rev. Dr. Karen Hamilton played an important role helping to review the material, said Nicholas Jesson, ecumenical officer for the diocese of Saskatoon and part of the 2014 writing committee.
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What one speaker described as a “fellowship of the burning heart” was evident Nov. 14 in the spirit of joy characterizing the second Catholic-Evangelical worship service to be held in Saskatoon, this time hosted by Circle Drive Alliance Church. The reference to the gospel story from Luke about the disciples on the road to Emmaus – who felt their hearts burning within them at the words of the resurrected Jesus Christ – resonated during the celebration of joy and thanksgiving for shared Christian faith and love of God’s word. The celebration began with Evangelical leaders entering down one aisle, and Catholic leaders down another. Rev. Eldon Boldt of Circle Drive Alliance and Saskatoon Catholic Bishop Donald Bolen then each lit a candle from a central candle, symbolizing Christ. When the celebration ended, the two leaders carried out the lit candles in the unity of a procession of both Catholic and Evangelical Christians down a single aisle.
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During an audience with Pope Francis at the Vatican earlier today, leaders from The Lutheran World Federation (LWF) expressed gratitude for the partnership with the Roman Catholic Church that makes it possible for churches to strengthen their commitment to the poor and vulnerable.

“As people who have been encountered by Christ, we are called to accompany the poor and vulnerable. The message of reconciliation entrusted to us turns into the hope for our fragmented world and its yearning for peace with justice,” LWF President Bishop Dr Munib A. Younan said in LWF’s greeting to the pope.

Younan expressed gratitude for the ecumenical milestones of the partnership with Catholics, including the recent publication of the report “From Conflict to Communion: Lutheran-Catholic Common Commemoration in 2017.”

By jointly approaching a shared history which includes elements of pain “the promise of healing appears on the horizon,” Younan said of the publication that outlines the mutual responsibility by Lutherans and Catholics for a common approach to the 500th anniversary of the Reformation in 2017.

The June 2013 report by the Lutheran–Roman Catholic Commission on Unity marked the first time that both partners have worked together at the global level to tell the history of the Reformation as part of their commitment to deepen Christian unity. Baptism is the focus of ongoing dialogue by the commission, which will mark its 50th anniversary in 2017.
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Evangelical and Catholic Christians recently gathered to pray and to celebrate their common faith in Jesus Christ at a joyful gathering at St. Paul’s Cathedral in Saskatoon.

Sharing song, scripture and prayer, some 300 people attended the groundbreaking gathering March 22, 2011. Pastor Harry Strauss of Forest Grove Community Church, representing the Saskatoon Evangelical Ministers Fellowship, and Bishop Donald Bolen of the Roman Catholic Diocese of Saskatoon presided together at the service. Welcoming all those attending from many denominations and local churches, Bolen described the origins of the event, which he traced back to the prayer and friendship experienced when three Catholic women joined those in the Evangelical community gathering regularly to pray for local Alliance Church Pastor Ken Rutherford, who was ill with cancer and who died in September 2010.

“It was Ken’s request that those who gathered would also pray for the wounded body of Christ in the city of Saskatoon,” said Bolen, who attended one of the prayer services, where he first met Ken’s wife Lenna. “Eventually I got to meet Pastor Ken as well, and I was stirred by his profound desire for unity and reconciliation.”

In a sermon shared with Bolen and Strauss, Lenna Rutherford recalled her husband’s experience of joy when he introduced two of his beloved friends to each other – something that also reflected his experience of connecting to other friends through a mutual love of Jesus Christ.

Christ had introduced Ken to many other dear friends. Ken found them in many shapes and presentations, they came from many pastoral and priestly places, in various denominations across the city and Ken found that he was called to see not from a worldly, or religious, or denominational point of view, but from Christ’s point of view, which was: “let me introduce you to someone I love so much that I died for them too.’”
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When I moved to Saskatoon sixteen years ago, I was surprised by the ecumenical interest that I encountered in the churches. I probably shouldn’t have been surprised. After all, Saskatoon has the only ecumenical centre in Canada which focuses on parish ecumenism. This diocese has a history of ecumenical cooperation and experimentation that goes back to our earliest settlements. Over the years I have discovered that at the core of the prairie ecumenical experience there are some basic principles that provide guidance and insight to the search for Christian unity here, just as they do throughout the church. These principles are found in our own experience, but they are rooted in our biblical and doctrinal convictions about Christian faith and life. I think we experience these in a particularly unique way in Saskatchewan.
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When Lynne Smith was a girl growing up in El Paso, Texas, she said she wanted to be a nun.

And so Smith followed the more conventional path … to ordained Presbyterian ministry and a first pastorate in Dodge City, Kan. But the yearning for a more contemplative spiritual life was never far from her mind.

While in Dodge City, Smith went on a spiritual retreat in 1985 sponsored by the Sisters of St. Joseph, “and had a deeper experience than I’d ever had before,” she told the Presbyterian News Service in a recent interview here. “It really changed my spirituality toward the contemplative.”
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Anyone who thought a look back at 20th-century history through the eyes of prayer would be comforting, uplifting or anodyne might want to begin with the 1919 Week of Prayer for Christian Unity. Organizers of this early version of the annual week of prayer pulled no punches when they began, “The crowning horror and blasphemy of our divisions is that we shut one another out from the one great Sacrament of Love.”
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Margaret Pfeil wants peace. She wants it so much that three and a half years ago she moved into St. Peter Claver Catholic Worker community, a house of hospitality in South Bend, Ind. She believes in radical political participation, so she doesn’t vote except in local elections. Once her student loans are paid off, she hopes to practice tax resistance by living below the poverty line. Pfeil, an assistant professor of theology at the University of Notre Dame, wants peace but sometimes she finds she needs to look outside the Catholic church to find the resources and support to help her live her faith.
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There is more to expound and comment on, regarding chapter one, the last section, of A Handbook of Spiritual Ecumenism (HSE). This section is entitled “Witnesses to the Word of God” (nn. 19-25) and offers remarkable teaching and encouragement.
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Cet article traite du premier chapître du livret du cardinal Walter Kasper, “Manuel d’œcuménisme spirituel” (MOES). Le chapître est intitulé “Approfondir la foi chrétienne” et comporte deux parties. Les paragraphes sont numérotés, facilitant ainsi consultation et référence.

La première partie du chapître porte le titre “La Parole de Dieu dans l’Écriture Sainte.” Elle contient beaucoup d’enseignement et d’encouragement. La visée centrale est d’illustrer comment la Parole de Dieu dans la bible peut beaucoup aider les chrétien.nes à se rapprocher les un.es des autres : “Tout ce qui peut être fait pour que les membres des Églises et des Communautés ecclésiales lisent la Parole de Dieu et le fassent, si possible, ensemble…, tout cela renforce ce lien d’unité qui existe déjà, les ouvre à l’action unifiante de Dieu et renforce le témoignage commun rendu à la Parole salvatrice de Dieu qu’ils donnent au monde.” (au tout début du chapître)
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This article deals with the first chapter of cardinal Walter Kasper’s booklet “A Handbook of Spiritual Ecumenism” (HSE). The chapter is entitled “Deepening Christian Faith,” and is laid out in two parts. Paragraphs are numbered, making consultation and reference easier.

The first part of this chapter bears the title “The Word of God in Sacred Scripture,” and provides us with much teaching and encouragement. The focus is on how the Word of God in the bible can help Christians come closer to each other: “Everything that can be done to make members of the Churches and Ecclesial Communities read the Word of God, and to do that together when possible… reinforces this bond of unity that already unites them, helps them to be open to the unifying action of God and strengthens the common witness to the saving Word of God which they give to the world.” (at the start of the chapter).
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Le cardinal Walter Kasper, président de l’office au Vatican chargé de promouvoir l’unité des chrétiens, publiait récemment un livret de 96 pages intitulé Manuel d’œcuménisme spirituel (titre abrégé : MOES). La parution de cet ouvrage est un évènement heureux, tant pour les catholiques que pour leurs frères et soeurs d’autres confessions.
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Cardinal Walter Kasper, head of the Vatican office responsible for promoting Christian unity, recently published a 96-page booklet entitled A handbook of Spiritual Ecumenism (abbreviated hereafter as HSE). This is a welcome work for both Catholics and fellow-Christians of other church traditions.
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Une lecture qui m’a beaucoup influencé, ces dernières années, est celle d’un petit livre intitulé In One Body through the Cross – The Princeton Proposal for Christian Unity (*)
[en un seul corps, au moyen de la croix – La proposition de Princeton au sujet de l’unité chrétienne]. Les auteurs y plaident éloquemment en faveur d’une unité des chrétiens qui soit clairement unité ecclésiale visible (incluant toutes diversités légitimes), la pleine communion du Corps unique du Christ.
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One particular reading has strongly influenced me over the past few years, a small book entitled In One Body through the Cross – The Princeton Proposal for Christian Unity.(*) In it the authors plead for a journey towards unity in which the unity sought is clearly that of the one Church of Christ (in all its positive diversities), the visible unity of the one Body.
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Il s’agit d’abord d’une attitude intérieure : avoir ou recevoir le désir sincère d’obtenir ce que l’on demande dans la prière. On prie pour la réconciliation et l’unité des chrétiens parce qu’on désire vraiment que, par la grâce de Dieu, les divisions soient abolies.
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The first thing here is an inner attitude: the desire to pray this kind of prayer because one has a strong desire for divisions among Christians and their churches to be healed.
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Ce titre évoque le chemin que les églises chrétiennes ont à parcourir vers la pleine unité ou communion (koinonia) entre elles. Les églises sont encore et toujours, dans une large mesure, étrangères les unes aux autres. Appelées à se convertir, toutes et chacune, elles ont à se retourner les unes vers les autres, à reconnaître, humblement et en pratique, combien le Seigneur les confie les unes aux autres, combien elles appartiennent ensemble, avec leur riche diversité, au seul et unique Corps du Christ.
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This title evokes the journey Christian churches are called to undertake, or persevere on, toward full unity or communion (koinonia). Still estranged from each other, churches are called to gospel conversion: to turn around toward each other, humbly recognizing how deeply they belong to each other and together in their rich diversities, as the one and only Body of Christ.
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It seems a far cry now from the mid-1950s when Roman Catholic ecumenism was in the main led by the Abbé Paul Couturier and other French pioneers, though a church historian could look further back to the Malines Conversations in Belgium between Catholics and Anglicans, and to the work of the Sword of the Spirit during the Second World War, when Cardinal Hinsley co- operated with William Temple, by then Archbishop of Canterbury. I well remember being involved with Oxford’s Catholics in the Week of Prayer for Christian Unity in its refashioned form — praying for the unity Christ willed for his Church by the means he chose. With some trepidation some of us ecumenical cognoscenti went to St Aloysius’ in St Giles, where we were invited to take part in Benediction. Well, there was no harm in entering in at the deep end, was there?
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by Cameron Hoffman, Regina Leader Post Ken Cyr, pastor of Fort Qu’Appelle’s Valley Alliance Church, and his congregation will spend next week in churches other than their own, praying in the same pews as Lutherans, Anglicans, Catholics and United Church members, worshiping as a unified faith community. Christians in Fort Qu’Appelle will participate in the
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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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