Pontifical Council

for Promoting Christian Unity

N. 141 (2013/I)

N. 146 (2015/II)

TABLE OF CONTENTS

POPE FRANCIS AND ECUMENISM (July-December 2015) Apostolic Journey of Francis to Kenya, and the Central African Republic (25–30 November 2015) ..... 1 Visit of to the Evangelical-Lutheran Community in (15 November 2015) ...... 2 Other statements by Pope Francis ...... 5

VISIT TO THE ECUMENICAL PATRIARCHATE BY A DELEGATION OF THE FOR THE FEAST OF ANDREW (29 November – 1 December 2015) Word of Presentation by Cardinal Kurt Koch ...... 8 Message of Pope Francis to His Holiness Bartholomew I (30 November 2015) ...... 8 Greeting of His Holiness Bartholomew I to the Holy See Delegation (30 November 2015) ...... 9

ECUMENICAL NEWS Catholics and Pentecostals: Sixth Round of Conversations, Rome, (10-17 July 2015) ...... 11 Anglican and Oriental Orthodox Churches reach historic agreements on the incarnation of Christ and procession of the Holy Spirit (9 October 2015) ...... 11

COMMISSION FOR RELIGIOUS RELATIONS WITH THE ...... “The Gifts and Calling of God are Irrevocable” (Rom 11:29.) A Reflection on Theological Questions Pertaining to Catholic-Jewish Relations on the Occasion of the 50th Anniversary of Nostra Aetate (N° 4) Press Conference for Presentation of Document, Holy See Press Office, (10 December 2015) Presentation by Cardinal Kurt Koch ...... 13 Intervention of Fr Norbert Hofmann, SDB ...... 16 Remarks of Rabbi Rosen ...... 17 Reflections of Dr Edward Kessler...... 19 Complete text of the Document: “The Gifts and Calling of God are Irrevocable” (Rom 11:29). A Reflection on Theological Questions Pertaining to Catholic-Jewish Relations on the Occasion of the 50th Anniversary of Nostra Aetate (N° 4) ...... 21

DOCUMENTATION SUPPLEMENT Week of Prayer for Christian Unity 2017 ...... 32 Letter of the PCPCU’s Secretary to the Ecumenical Commissions of Episcopal Conferences and of Synods of Oriental Catholic Churches ...... 32 Resources for the Week of Prayer for Christian Unity 2017 ...... 33

OFFICE: 5 – 00193 Rome (Italy) Tel: +39–06–698 83568 (Editorial Office) Fax: +39–06–698 85365 – Email: [email protected]

EDITOR Reverend Father Hyacinthe Destivelle, OP

ADDRESS FOR ALL CORRESPONDENCE Pontifical Council for Promoting Christian Unity VA – 00120 Vatican City

Back copies: €7 (US$9)

The material in this Information Service is not copyright, but we would appreciate a copy of any publication which includes extensive quotation from it.

POPE FRANCIS AND ECUMENISM

July – December 2015

APOSTOLIC JOURNEY OF POPE FRANCIS Dear Brothers and Sisters,

TO KENYA, UGANDA AND THE CENTRAL I am happy to be able to meet you in this Faculty of AFRICAN REPUBLIC Evangelical Theology. I thank the Dean of the Faculty and the President of the Evangelical Alliance of Central 25-30 November 2015 Africa for their kind words of welcome. With fraternal HOLY MASS FOR THE MARTYRS OF UGANDA affection I greet each of you and, through you, all the members of your communities. All of us are here in the Area of the Catholic of the Martyrs of service of the risen Lord who assembles us today; and, (Uganda) by virtue of the common baptism we have received, we 28 November 2015 are sent to proclaim the joy of the Gospel to men and women of this beloved country of Central Africa. On Saturday morning, 28 November, Pope Francis visited the For all too long, your people have experienced Anglican and Catholic in Namugongo, where the 24 troubles and violence, resulting in great suffering. This were killed between 1885 and 1887. Following makes the proclamation of the Gospel all the more his visit to the Anglican shrine in the morning, the Pope necessary and urgent. For it is Christ’s own flesh which celebrated Mass in memory of the martyrs in the large natural suffers in his dearest sons and daughters: the poorest park that surrounds the Catholic shrine. The following is an of his people, the infirm, the elderly, the abandoned, excerpt of the English translation of the homily which the Holy children without parents or left to themselves without Father gave in Italian. guidance and education. There are also those who have (…) “You shall receive the power when the Holy Spirit been scarred in soul or body by hatred and violence, has come upon you; and you shall be my witnesses in those whom war has deprived of everything: work, Jerusalem and in all Judea and Samaria and to the end home and loved ones. of the earth” (Acts 1:8). God makes no distinctions between those who From the age of the Apostles to our own day, suffer. I have often called this the ecumenism of blood. All a great cloud of witnesses has been raised up to our communities suffer indiscriminately as a result of proclaim Jesus and show forth the power of the Holy injustice and the blind hatred unleashed by the devil. Spirit. Today, we recall with gratitude the sacrifice of Here I wish to express my closeness and solidarity to the Uganda martyrs, whose witness of love for Christ Pastor Nicholas, whose home was recently ransacked and his Church has truly gone “to the end of the and set on fire, as was the meeting-place of his earth”. We remember also the Anglican martyrs whose community. In these difficult circumstances, the Lord deaths for Christ testify to the ecumenism of blood. All keeps asking us to demonstrate to everyone his these witnesses nurtured the gift of the Holy Spirit in tenderness, compassion and mercy. This shared their lives and freely gave testimony of their faith in suffering and shared mission are a providential Jesus Christ, even at the cost of their lives, many at opportunity for us to advance together on the path of such a young age (…). unity; they are also an indispensable spiritual aid. How ORE, 4 December 2015 could the Father refuse the grace of unity, albeit still imperfect, to his children who suffer together and, in MEETING WITH EVANGELICAL different situations, join in serving their brothers and COMMUNITIES sisters? Dear brothers and sisters, the lack of unity Faculty of Evangelical Theology (FATEB), Bangui among Christians is a scandal, above all because it is 29 November 2015 contrary to God’s will. It is also a scandal when we consider the hatred and violence which are tearing On Sunday afternoon, 29 November, after having lunch with the humanity apart, and the many forms of opposition bishops of the Central African Republic, the Pope met with which the Gospel of Christ encounters. I appreciate the Evangelical communities at the headquarters of the Faculty of spirit of mutual respect and cooperation existing Evangelical Theology of Bangui. The following is the English between the Christians of your country, and I text of the Holy Father’s discourse, which he gave in Italian. encourage you to continue on this path of common

service in charity. It is a witness to Christ which builds ______up unity. * Sources of the texts are designated as follows: OR: L’Osservatore Romano, daily edition in Italian; ORE: L’Osservatore Romano, weekly edition in English. With increasing intensity and courage, may you If texts come from sources other than L’Osservatore Romano, this will be add to perseverance and charity, a commitment to noted. When translation is undertaken by the Information Service it is prayer and common reflection, as you seek to achieve indicated by the abbreviation: IS.

1 greater mutual understanding, trust and friendship in priest, if he is not a pastor, he may be a very intelligent, view of that full communion for which we firmly hope. very important person, he may have a great deal of I assure you of my prayerful support along the influence in society, but I think — I think! — that in path of fraternal charity, reconciliation and mercy, a his heart he is not happy. I don’t know if I have path which is long, yet full of joy and hope. responded to what you wanted to know. I ask the Lord Jesus to bless all of you! May he Then Anke de Bernardinis, the wife of a Roman Catholic, bless your communities, and our Church as well! I ask expressed sorrow at “not being able to partake together in the you to pray for me. Thank you very much. Lord’s Supper” and asked: “What more can we do to reach ORE, 4 December 2015 communion on this point?”.

Thank you, Ma’am. Regarding the question on sharing VISIT OF POPE FRANCIS TO THE the Lord’s Supper, it is not easy for me to answer you, EVANGELICAL LUTHERAN COMMUNITY especially in front of a theologian like Cardinal Kasper! IN ROME I’m afraid! I think the Lord gave us [the answer] when 15 November 2015 he gave us this command: “Do this in memory of me”. And when we share in, remember and emulate the The Holy Father paid a visit to Christuskirche parish on Lord’s Supper, we do the same thing that the Lord Sunday evening, 15 November. Before the common prayer, Pope Jesus did. And the Lord’s Supper will be, the final Francis responded off the cuff to the questions of three members of banquet will there be in the New Jerusalem, but this the Evangelical Lutheran community of Rome. will be the last. Instead on the journey, I wonder — CONVERSATION OF THE POPE WITH THE and I don’t know how to answer, but I am making your COMMUNITY question my own — I ask myself: “Is sharing the Lord’s Supper the end of a journey or is it the viaticum Julius a nine-year-old boy, asked him: “What do you like most for walking together? I leave the question to the about being Pope?” theologians, to those who understand. It is true that in The answer is simple. If I were to ask you what you like a certain sense sharing is saying that there are no most about a meal, you would say cake, the dessert! differences between us, that we have the same doctrine Wouldn’t you? But you have to eat everything. Quite — I underline the word, a difficult word to understand honestly what I like is being a pastor, being a parish — but I ask myself: don’t we have the same Baptism? priest. I do not like office work. I don’t like these tasks. And if we have the same Baptism, we have to walk I don’t like giving official interviews — this one is not together. You are a witness to an even profound official, it’s comfortable! — but I have to give them. journey because it is a conjugal journey, truly a family Thus, what do I like best? Being a parish priest. Once, journey, of human love and of shared faith. We have when I was rector of the faculty of theology, I was a the same Baptism. When you feel you are a sinner — I priest in the parish next to the faculty, and you know, I too feel I am quite a sinner — when your husband liked teaching the Catechism to the children and saying feels he is a sinner, you go before the Lord and ask Mass on Sunday with the children. There were 250 forgiveness; your husband does the same and goes to children, more or less; it was difficult for all of them to the priest and requests absolution. They are ways of keep quiet, it was difficult. Dialoguing with children.... I keeping Baptism alive. When you pray together, that like this. You are a child and perhaps you will Baptism grows, it becomes strong; when you teach understand me. You are concrete, you do not ask your children who Jesus is, why Jesus came, what Jesus theoretical, far-fetched questions: “Why is this so? did, you do the same, whether in Lutheran or Catholic Because...”. It is just that I like being a parish priest terms, but it is the same. The question: and the Supper? and, as a priest what I like best is being with children, There are questions to which only if one is honest with talking with them, and one learns so much. One learns oneself and with the few theological “lights” that I so much. have, one must respond the same, you see. “This is my I like being Pope in the style of a parish priest. Body, this is my Blood”, said the Lord, “do this in Service. I like it in the sense that I feel good, when I memory of me”, and this is a viaticum which helps us visit the sick, when I talk with people who are to journey. I had a great friendship with an somewhat in despair, sad. I really love going to prisons, Episcopalian bishop, 48 years old, married with two but not those that put me in jail! To talk with the children, and he had this concern: a Catholic wife, inmates.... Perhaps you will understand what I am Catholic children, and he a bishop. He accompanied saying — every time I enter a prison, I ask myself: his wife and children to Mass on Sundays and then “Why them and not me?”. And there I feel the went to worship with his community. It was a step of salvation of Jesus Christ, the love of Jesus Christ for participating in the Lord’s Supper. Then he passed on, me. Because it is He who saved me. I am no less a the Lord called him, a just man. I respond to your sinner than they are, but the Lord took me by the hand. question only with a question: how can I participate I feel this too. And when I go to a prison I am happy. with my husband, so that the Lord’s Supper may Being Pope is being a bishop, being a priest, being a accompany me on my path? It is a problem to which pastor. If a Pope is not a bishop, if a Pope is not a each person must respond. A pastor friend of mine 2 said to me: “We believe that the Lord is present there. service to the neediest. With this work of supporting 80 He is present. You believe that the Lord is present. So young mothers you do not build walls, you serve. what is the difference?” — “Well, there are Human selfishness seeks to defend itself, to defend explanations, interpretations...”. Life is greater than one’s own power, one’s own selfishness, but in such explanations and interpretations. Always refer to defense one distances oneself from the source of Baptism: “One faith, one baptism, one Lord”, as Paul wealth. In the end walls are like suicide, they close you tells us, and take the outcome from there. I would off. It is an awful thing to have a closed heart. And never dare give permission to do this because I do not today we see it, the tragedy.... My brother Pastor have the authority. One Baptism, one Lord, one faith. mentioned Paris today: closed hearts. Even the name Speak with the Lord and go forward. I do not dare say of God is used to close hearts. You asked me: “We try more. to be of help against misery, but we also know that assistance is limited. What can we do as Christians, so Lastly, Gertrud Wiedmer, a Swiss woman and treasurer of the that people do not give up or build new walls?”. Speak community, presented a project which aids refugees and asked the clearly, pray — because prayer is powerful — and Pope: “What can we do, as Christians, so that people do not give serve. One day, they asked of Calcutta a up or build new walls?” question: “What’s the use of the effort you make just to You, being Swiss and being the treasurer, hold all the allow these people, who are three or four days from power in your hands! Service.... Misery.... You said this death, to die with dignity?”. It is a drop of water in the word: misery. Two things come to mind to say: The ocean, but after this, the ocean is no longer the same. first, walls. Man, from the first moment — if we read And, always with service, the walls fall down by Scripture — is a great builder of walls that separate themselves; but our selfishness, our desire for power man from God. In the first pages of Genesis we see always seeks to build them. I don’t know, this is what this. There is an illusion behind human walls, the came to my mind to say. Thank you. illusion of becoming like God. I think the myth, to put it in technical terms, or the account of the Tower of IMPROVISED HOMILY OF THE HOLY FATHER Babel, is really the attitude of men and women who After the Gospel Reading, the Pope gave the homily build walls, because to build a wall is to say: “We are extemporaneously in Italian. The following is a translation. powerful, you are outside”. But in saying “we are powerful and you are outside” there is the arrogance of Jesus, during his life, made many choices. The one power and the attitude described in the first pages of which we heard about today will be the final choice. Genesis: “you will be like God” (Gen 3:5). To build a Jesus made many choices: the first disciples, the sick wall is to exclude, it goes along this line. The whom he healed, the crowd that followed him... — temptation is: “if you eat this fruit, you will be like they followed him to listen because he spoke as one God”. In regard to the Tower of Babel — perhaps you with authority, not like the doctors of the law who have heard me say this, because I repeat it, but it is so were strutting about; but we are able to read who these “vivid” — there is a midrash written around 1200, in the people were two chapters earlier. In Matthew chapter time of , of Maimonides, more or less 23, did they not see authenticity in him; and those in that time, by a Jewish rabbi who, to his faithful in people followed him. Jesus made choices and even the Synagogue, explained the construction of the corrected with love. When the disciples made mistakes Tower of Babel, where the power of man was felt. This in their method: “Shall we make fire come from the construction was very difficult, because mud bricks had sky...?” — “You do not know what your spirit is”. Or to be made and there was not always water nearby, when the mother of James and John went to ask the straw had to be found, the mixture had to be made, Lord: “Lord, I’d like to ask you a favour, that my two then cut, then drained, then dried, then baked in the sons, at the time of your Kingdom, that one be at your oven and at the end taken out, and the workers moved right, the other at your left...”. And he corrected these them.... If one of these bricks fell it was a catastrophe things: he always guided, accompanied. Even after the because they were valuable, they were expensive, costly. Resurrection there is so much tenderness in seeing how If a worker fell, however, nothing happened! Walls Jesus chooses the right moment, chooses people, he always exclude, they prefer power — in this case the doesn’t frighten. Let us consider the journey to power of money because the bricks were costly, or the Emmaus, how he accompanied [the two disciples]. tower that they hoped would reach heaven — and thus They were supposed to go to Jerusalem; but they flee they always exclude humanity. from Jerusalem out of fear, and he goes with them, he A wall is a monument to exclusion. In us too, accompanies them. Then he shows himself, he in our interior life, how often do riches, vanity, pride reassures them. It is one of Jesus’ choices. Then the become a wall before the Lord, they distance us from great choice which always touches me, when the son’s the Lord. Building walls. To me, the words that come wedding feast is being prepared, he says: go to the to me now, rather spontaneously, are those of Jesus: crossroads and bring here the blind, the deaf, the what can we do so as not to build walls? Service. Play lame...”. The good and the bad! Jesus always chooses. the part of the least. Wash feet. He set the example for Then the choice of the lost sheep. He does not make a you. Service to others, service to brothers, to sisters, financial calculation: “I have 99, I have lost one...”. No. 3 But the final choice will be the definitive one. And work together in order to overcome the divisions that what questions will the Lord ask us on that day: “Did are still present among us Christians. A very lively you go to Mass? Did you do a good ?”. No, ecumenism is being experienced on a local, regional the questions will be about the poor, because poverty is and global level. Even outside of our communities, at the centre of the Gospel. He who was rich made men and women today are looking for an authentically himself poor to enrich us with his poverty. He did not lived faith. And this search is also the main reason for retain the privilege of being like God but abased ecumenical progress. himself, humiliated himself, unto death on the Cross If ecumenism is to have a future, that future (cf. Phil 2:6-8). It is the choice of service. Is Jesus God? cannot but start from the concerns and problems of It is true. Is he the Lord? It is true. But he is a servant, people today. First, it is important to recognize each and he will make the choice on that basis. You, have other as a community of believers in search of the you used your life for yourself or to serve? To protect Kingdom of God and his righteousness, knowing well yourself from others with walls or to welcome them that in this way they will receive all the rest (cf. Mt with love? And this will be Jesus’ final choice. This 6:33). On this common journey we can learn from each page of the Gospel tells us so much about the Lord. I other, support and encourage each other, and can ask myself the question: which side are we on, experience the gifts of a faith lived as a wealth and Lutherans and Catholics, the left or the right? There source of strength. The Gospel that we listened to once have been bad times between us.... Think of the again proposes to us the parable of the Last Judgment persecutions — between us! — with the same Baptism! (cf. Mt 25:31-46). It reminds us that we will, indeed, be Think of the many burned alive. We have to ask each judged on our genuine closeness to our brother in his other forgiveness for this, for the scandal of division, actual situation, in his condition. This requires the because we all, Lutherans and Catholics, are in this ability to express consideration, compassion, sharing choice, not in other choices, in this choice, the choice and service. of service as he showed us by being a servant, the This is a way of being Church, as was servant of the Lord. presented in the opening words of the Second Vatican I would like, to finish, seeing the Lord as the Council’s Pastoral Constitution Gaudium et Spes: “The servant who serves, I would like to ask him to be the joy and the hope, the grief and the anguish of the men servant of unity, to help us to walk together. Today we of our time, especially of those who are poor or have prayed together. Praying together, working afflicted in any way, are the joy and hope, the grief and together for the poor, for the needy; loving one anguish of the followers of Christ as well” (n. 1). This another together, with the true love of brothers and is also the vocation and ecumenical mission of sisters. “But Father, we are different, because our Catholics, Lutherans and all Christians: a joint dogmatic books say one thing and yours say another”. commitment in the service of charity, especially for the But one of your great [exponents] once said that there smallest and poorest of people, rendering credible our is a time for reconciled diversity. Let us ask for this affiliation to Christ. grace today, the grace of this diversity reconciled in the Otherwise, it continues to be compromised by Lord, in the Servant of Yaweh, of that God who came the divisions and conflicts between the Churches and among us to serve and not to be served. between believers. Let us assume together the joy and I thank you very much for this fraternal toils of the diakonia of charity through greater hospitality. Thank you. ecumenical cooperation. Let us do this with children and the elderly who are most in need, with refugees, PREPARED ADDRESS OF THE HOLY FATHER and with all those who need care and support. Another very important aspect of our path to The following is the text of the address that the Pope had unity is the recovery of all the richness of common prepared for the occasion. prayer, of liturgical texts and the various forms of Dear Brothers and Sisters in the Lord, worship; the ecumenical celebrations of the Word, such as, for example, the ecumenical Liturgy of the Hours. Today’s meeting allows us to share a moment of Communal reading of the Bible belongs in a specific fraternal prayer, and also gives us the opportunity to way to the sphere of spiritual ecumenism. I recall in reflect on our relationship and on the ecumenical particular the Week of Prayer for Christian Unity, the situation in general. Let us begin by thanking the Lord Ecumenical Day of Prayer for the Care of Creation, for the numerous steps we have taken towards unity, which takes place on 1 September each year, and of even while we are aware that there is still a long path other times your community diligently has organized ahead. along with various ecumenical partners. Today, the ecumenical movement has become In addition, enlightened by our common a fundamental element of the life of our communities. Baptism, Lutherans and Catholics are called to For many people, of different age groups, progress in continue theological dialogue. After 50 years of the field of ecumenism has become an objective to ecumenical dialogue, the ground covered shows that which it is worthwhile committing oneself what unites us is already much more than what still permanently. Many men and women are willing to divides us. We are constantly searching for a deeper 4 knowledge of divine truth. The experience of recent but not good ones. But now, in fact, is the time in decades shows us that we must persevere in our which the Spirit makes us think that these divisions are efforts, to discover new aspects of divine revelation not good, that these divisions are a counter-testimony, together and to bear witness to it together, according to and we must do everything in order to journey the will of the Lord. With this trust in dialogue we shall together: spiritual ecumenism, the ecumenism of be able to deepen the concerns of the Church, the prayer, the ecumenism of work, but of charity at the Eucharist and Ministry in particular. same time; the ecumenism of reading the Bible I also believe it is important that the Catholic together.... To go together towards unity. “But Father, Church courageously carry forward a careful and honest do we have to sign a document for this?” — “Let reevaluation of the intentions of the Reformation and of yourself be carried forward by the Holy Spirit: pray, the figure of Martin Luther, in the sense of “Ecclesia semper work, love and then the Spirit will do the rest!”. reformanda”, in the broad wake traced by the Councils, as This current of grace passes through all well by men and women, enlivened by the light and Christian Confessions, all of us who believe in Christ power of the Holy Spirit. The recent document of the — unity first of all in prayer. The work for Christian Lutheran-Catholic Commission on Unity, entitled “From unity begins with prayer. Pray together. Conflict to Communion – Lutheran-Catholic Common Unity, for the blood of today’s martyrs makes Commemoration of the Reformation in 2017”, has us one. There is the ecumenism of blood. We know addressed and carried out this reflection in a promising that when those who hate Jesus Christ kill a Christian, manner. before killing him, they do not ask him: “Are you a Therefore, ecumenism between Catholics and Lutheran, are you an Orthodox, are you an Evangelical, Lutherans, which is a fundamental condition for are you a Baptist, are you a Methodist?” You are bearing a convincing witness to our faith in Christ Christian! And they sever the head. They are not before the people of our time, is based on these pillars: confused; they know there is a root there, which gives common prayer, diaconal sharing with the poor, and life to all of us and which is called Jesus Christ, and theological dialogue. that it is the Holy Spirit who leads us to unity! Those Soon the Jubilee Year of Mercy will begin. I who hate Jesus Christ, led by the Evil One, do not invite you to join us on this journey, in ecumenical confuse one with the other. They know and therefore communion, in Rome and in all churches and local kill without asking questions. communities, so that it may be a time for everyone to And this is something that I entrust to you, rediscover the mercy of God and the beauty of love for perhaps I have already told you this, but it is a true brothers and sisters. story. It is a true story. In Hamburg, a city of Germany, May the Lord bless us and keep us in his peace. there was a parish priest who studied the writings to carry forward the cause for the of a priest ORE, 20 November 2015 killed by Nazis, guillotined. The reason: he taught

children the catechism. And, as he studied, he OTHER STATEMENTS BY POPE FRANCIS discovered that after the priest, five minutes later, a

ADDRESS TO MEMBERS OF THE ‘RENEWAL Lutheran pastor was guillotined for the same reason. And the blood of both was mixed: both were martyrs, IN THE HOLY SPIRIT’ both were martyrs. It is the ecumenism of blood. If the 3 July 2015 enemy unites us in death, who are we to be divided in life? Let us allow the Spirit to enter, let us pray to go On Friday afternoon, 3 July, in St Peter’s Square, the Holy forward all together. “But there are differences!”. Let Father met with members of the ‘Renewal in the Holy Spirit’, us leave them aside; let us walk with what we have in who had come to Rome for their 38th annual Convention. The common, which is enough: there is the Holy Trinity; following is an excerpt of the Pope’s address, which was given in there is Baptism. Let us go forward in the strength of Italian. the Holy Spirit. Dear Brothers and Sisters, A few months ago, there were those 23 Egyptians who were also beheaded on the beach in (…) There is another strong sign of the Spirit in Charismatic Renewal: the search for unity of the Body Libya, who in that moment said Jesus’ name. “But they were not Catholics ...”. But they were Christians, they of Christ. You, Charismatics, have a special grace to are brothers, they are our martyrs! — the ecumenism pray and work for Christian unity, so that the current of blood. Fifty years ago, at the of the of grace may pass through all Christian Churches. young martyrs of Uganda, Blessed Paul VI made Christian unity is the work of the Holy Spirit and we reference to the fact that their Anglican companion must pray together — spiritual ecumenism, the catechists had also poured out their blood for the same ecumenism of prayer. “But, Father, can I pray with an reason; they were Christians, they were martyrs. Excuse Evangelical, with an Orthodox, with a Lutheran?” — “You must, you must! You have received the same me, do not be scandalized, they are our martyrs! Because they gave their life for Christ and this is the Baptism”. We have all received the same Baptism; we ecumenism of blood — pray, remembering our are all going on Jesus’ path, we want Jesus. We have all common martyrs. made these divisions in history, for so many reasons, 5 Unity in working together for the poor and the Br Roger loved the poor, the disowned, who needy, who are also in need of the Baptism of the Holy seemingly counted for nothing. He showed, with his Spirit. It would be so beautiful to organize seminars of existence and with that of his brothers, that prayer goes life in the Spirit, together with other Christian hand in hand with human solidarity. Charismatic realities, for brothers and sisters who live I give thanks to God, the Father, Son and Holy on the street: they too have the Spirit within who Spirit, for the gift of Br Roger’s life, up to his violent impels them, so that someone will open wide the death. May the Taizé Community always maintain the door from the outside. passion of the witness he bore to Christ Risen and the ORE, 31 July 2015 appeal that he ceaselessly renewed to “choose to love”.

From the Vatican, 16 August 2015 MESSAGE TO THE TAIZÉ COMMUNITY FRANCISCUS PP 16 August 2015 ORE, 21 August 2015 “Choose to love”: with these words of Frère Roger, the Pope asked the Taizé Community to continue to nurture the message of their Founder. The community is celebrating the 75th MESSAGE TO THE SYNOD OF THE WALDENSIAN METHODIST CHURCH anniversary of its founding as well as the centenary of the birth and 10-year anniversary of the death of Frère Roger, its Founder. 24 August 2015 On this occasion, the Pope sent a message to Frère Aloïs and to Torre Pellice, Turin (Italy) the entire Community. The following is a translation of the message which was written in French. To His Excellency Monsignor Pier Giorgio Debernardi To Frère Aloïs and to the Taizé Community His Holiness assures the participants in the Waldensian-Methodist Synod of his spiritual closeness. In this year in which the Taizé Community is The Pope promises a fervent remembrance in his celebrating three anniversaries, the 75th of its founding, prayers, that the Lord may grant to all Christians the the 100th of Br Roger’s birth, and the 10th of his death, joy of journeying with sincerity of heart toward full I join in your activity of giving thanks to God, He who communion, in order to bear witness to Jesus Christ always creates new faithful witnesses until the end. I and to His Gospel, working together in service to have entrusted to my Venerable Brother Cardinal Kurt humanity, especially in defence of the dignity of the Koch the task of imparting to you and to all members human person, in the promotion of justice and peace, of your Community the assurance of my affection. and in giving a common response to the suffering that As Pope Benedict XVI said to young people, afflicts so many people, especially the poor and the on the occasion of the European Meeting organized by weak. the Taizé Community of Rome in 2012, Br Roger was a Cardinal Pietro Parolin “tireless witness to the Gospel of peace and Secretary of State of His Holiness reconciliation, ardently committed to an ecumenism of holiness” (Speech of 29 December 2012). http://en.radiovaticana.va/news/2015/08/24/pope_s It was this fire that urged him to found a ends_greetings_to_waldensian_synod/1167032 community which can be considered a true “parable of communion” which, up to today, has played such an TO THE CATHOLICOS OF THE important role in building bridges of fraternity among ASSYRIAN CHURCH OF THE EAST Christians. In seeking with passion the unity of the 21 September 2015

Church, Body of Christ, Br Roger opened himself up Solidarity with those who “suffer because of the tragic situation in to the treasures safeguarded in the different Christian the Middle East, especially our Christian brothers and sisters traditions without, however, causing a rupture with his and other religious minorities in Iraq and Syria”. Pope Francis Protestant origin. With the perseverance by which he expressed this in a message sent to the Catholicos Patriarch of the gave proof during his long life, he helped to modify the Assyrian Church of the East, Mar Gewargis III, who was relations between still distant Christians, marking for elected on 16 September and succeeded Mar Dinkha IV, who many a path of reconciliation. died on 26 March. The following is the text of the Pope's Nourished by Holy Scripture, Br Roger also message, sent on Monday 21 September. took inspiration from the Holy Fathers of the Church, he drew from Christian sources and knew how to His Holiness Mar Gewargis III render them current among the young. Br Roger Catholicos Patriarch of the understood the younger generations; he had confidence Assyrian Church of the East in them. He made Taizé a meeting place where the I received with joy the news of the election of Your youth of the whole world felt respected and Holiness as Catholicos Patriarch of the Assyrian accompanied in their spiritual search. Church of the East. I gladly extend to you and to the 6 clergy and faithful of the Assyrian Church of the East With the assurance of my prayers and, asking my good wishes and prayerful solidarity, asking the you to pray for me, I impart my blessing to all those

Holy Spirit to bestow his abundant blessings upon your present. lofty ministry. It is my prayer that Your Holiness may FRANCISCUS PP

be an inspirational pastor for the flock entrusted to http://en.radiovaticana.va/news/2015/10/26/pop your care and an untiring builder of peace and e_sends_message_as_patriarc_receives_honorary_doct harmony, serving the common good and the good of orate/1182240 the entire Middle East. I join your Holiness in prayer and solidarity with all who suffer because of the tragic situation in the Middle East, especially our Christian APPEAL OF THE POPE FOR THE WORLD’S brothers and sisters and other religious minorities in PERSECUTED CHRISTIANS ON THE Iraq and Syria. With you, I ask the Lord to grant them OCCASION OF THE GLOBAL CHRISTIAN strength so that they may persevere in their Christian FORUM witness. In expressing gratitude to Almighty God for 2-4 November 2015 the bonds of fraternity between the Tirana, Albania and the Assyrian Church of the East, I hope and pray that our continuing friendship and dialogue may be To His Eminence Cardinal Kurt Koch further developed and deepened. May our heavenly President of the Pontifical Council Father fill Your Holiness with peace and strength for for Promoting Christian Unity the noble task that awaits you, I extend greetings to you and all those participating in FRANCISCUS PP the Global Christian Forum Consultation, to be held in ORE, 9 October 2015 Tirana from 2 to 4 November 2015, as you reflect on the theme “Discrimination, persecution, martyrdom:

following Christ together”. In a particular way, I wish POPE’S MESSAGE ON THE OCCASION to greet our brothers and sisters of different Christian OF THE ‘SOPHIA UNIVERSITY INSTITUTE’ traditions who represent communities suffering for HONORARY DOCTORATE TO ECUMENICAL their profession of faith in Jesus Christ, our Lord and PATRIARCH BARTHOLOMEW I Saviour. I think with great sadness of the escalating

discrimination and persecution against Christians in the

26 October 2015 Middle East, Africa, Asia and elsewhere throughout the

world. Your gathering shows that, as Christians, we are To His Eminence Cardinal Giuseppe Betori not indifferent to our suffering brothers and sisters. In Archbishop of Florence various parts of the world, the witness to Christ, even Grand Chancellor of the Sophia University Institute to the shedding of blood, has become a shared experience of Catholics, Orthodox, Anglicans, On the occasion of the Conferral of the Honorary Protestants, Evangelicals and Pentecostals, which is Doctorate in the Culture of Unity to His Holiness deeper and stronger than the differences which still Bartholomew I, Archbishop of Constantinople and separate our Churches and Ecclesial Communities. The Ecumenical Patriarch, by the Sophia University communio martyrum is the greatest sign of our journeying Institute, I wish to assure you of my spiritual closeness together. At the same time, your gathering will give and send my warmest greetings to all those present. voice to the victims of such injustice and violence, and I send special greetings to my beloved brother seek to show the path that will lead the human family Bartholomew, with whom I renew sentiments of out of this tragic situation. With these sentiments, I profound and heartfelt appreciation. I am pleased with assure you of my spiritual closeness. May the martyrs this award which, besides being a rightful recognition of today, belonging to many Christian traditions, help of his commitment to the promotion of the culture of us to understand that all the baptised are members of unity, contributes favorably to the common journey of the same Body of Christ, his Church (cf. 1 Cor 12:12- our churches towards full and visible unity, to which 30). Let us see this profound truth as a call to persevere we tend with dedication and perseverance. on our ecumenical journey towards full and visible I wish that the Sophia University Institute, communion, growing more and more in love and following the charism of the Focolare Movement and mutual understanding. remaining open to the action of the Spirit, may continue to be a place of encounter and dialogue FRANCISCUS PP between different cultures and religions. ORE, 6 November 2015

7 VISIT TO THE ECUMENICAL PATRIARCHATE BY A DELEGATION OF THE HOLY SEE

FOR THE FEAST OF SAINT ANDREW

29 November – 1 December 2015

Within the context of the traditional exchange of visits for the respective Feasts of the Holy Patrons, Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, led a delegation on 29 November to Istanbul for the feast of St Andrew accompanied by Bishop Brian Farrell, Secretary of the Dicastery and Msgr. Andrea Palmieri, Undersecretary. The Cardinal took part at the celebration of Divine Liturgy presided by the Ecumenical Patriarch Bartholomew, at the Patriarchal Church of St George in the Phanar. Then Cardinal Koch met with the Ecumenical Patriarch and members of the Synod Commission in charge of relations with the Catholic Church. The Cardinal delivered to the Patriarch the message of Pope Francis which was read at the end of the liturgy. We publish here below the brief word pronounced by Cardinal Koch upon delivering the message and the text of the message, followed by the greeting of the Ecumenical Patriarch to the delegation.

WORD OF PRESENTATION BY CARDINAL Andrew, the first-called Apostle and brother of Saint KURT KOCH Peter. The occasion was a moment of grace which permitted me to renew and to deepen, in shared prayer On the 7th of December it will be 50 years since – here and personal encounter, the bonds of friendship with in the Patriarchal Church of Saint George in the you and with the Church over which you preside. It Phanar and simultaneously in ’s Basilica in was with joy that I also experienced the vitality of a Rome – the joint declaration of the highest Church which unceasingly professes, celebrates and representatives of our two Churches was read out, offers witness to faith in Jesus Christ, our one Lord “removing from memory and from the midst of the and Saviour. I am pleased once again to send a Church” the reciprocal anathema of 1054, so that they delegation of the Holy See to the Patronal celebrations “can no longer represent an obstacle to rapprochement as a tangible sign of my fraternal affection and the in charity” (Tomos Agapis, N°. 127). With this spiritual closeness of the Church of Rome to Your courageous act the poison of excommunication was Holiness, as well as to the members of the Holy Synod, drawn from the organism of the Church, and the the clergy, monks and all the faithful of the Ecumenical symbol of schism was replaced by the symbol of love. Patriarchate. This act has become the starting point for the In our profound communion of faith and ecumenical dialogue of charity and truth, and also for charity, and grateful for all that God has accomplished the beautiful custom that the sister churches of for us, I recall the fiftieth anniversary on 7 December Constantinople and Rome make reciprocal visits on the 2015 of the Joint Catholic-Orthodox Declaration of Pope Paul occasion of the feast of their patron in order to VI and the Ecumenical Patriarch Athenagoras I which celebrate the fraternal embrace between Peter and expressed the decision to remove from memory and Andrew. Last year the Holy Father Pope Francis was from the midst of the Church the excommunications present in person at your patronal feast. This year, I of 1054. The memory of the mutual sentences of have in turn the honour entrusted to me by Pope excommunication, together with the offensive words, Francis of participating in this feast in Constantinople groundless reproaches, and reprehensible gestures on together with a delegation from Rome, to celebrate both sides, which accompanied the sad events of this with you and to glorify the Triune God. With great joy period, represented for many centuries an obstacle to it is my privilege at the close of this magnificent Divine rapprochement in charity between Catholics and Liturgy to express my heartfelt greetings, to convey to Orthodox. Attentive to the will of our Lord Jesus you the blessings of the Bishop of Rome, Pope Francis, Christ, who prayed to the Father on the eve of his and to present his message addressed with deep Passion that his disciples “may be one” (Jn 17:21), affection to Your All Holiness, and to all who are Pope Paul VI and Patriarch Athenagoras I consigned gathered here today. these painful memories to oblivion. Since then, the logic of antagonism, mistrust and hostility that had MESSAGE OF POPE FRANCIS TO HIS been symbolized by the mutual excommunications has HOLINESS BARTHOLOMEW I been replaced by the logic of love and brotherhood,

To His Holiness Bartholomew represented by our fraternal embrace. Archbishop of Constantinople While not all differences between the Catholic and Orthodox Churches were brought to an end, there Ecumenical Patriarch now existed the conditions necessary to journey Your Holiness, Beloved Brother in Christ, towards re-establishing the “full communion of faith, A year has passed since we celebrated together, in the fraternal accord and sacramental life which existed Patriarchal Church in the Phanar, the feast of Saint among them during the first thousand years of the life 8 of the Church” (Joint Catholic-Orthodox Declaration, brought about in the Body of Christ. I ask you and all 7 December 1965). Having restored a relationship of the faithful of the Ecumenical Patriarchate to pray that love and fraternity, in a spirit of mutual trust, respect this Extraordinary Jubilee may bear the spiritual fruits and charity, there is no longer any impediment to for which we yearn. I willingly assure you of my prayers Eucharistic communion which cannot be overcome for the events that your Church will celebrate in the through prayer, the purification of hearts, dialogue and year to come, especially the Pan-Orthodox Great the affirmation of truth. Indeed, where there is love in Synod. May this important occasion for all the the life of the Church, its source and fulfilment is Orthodox Churches be a source of abundant blessings always to be found in Eucharistic love. So too the for the life of the Church. symbol of the fraternal embrace finds its most With fraternal affection in the Lord, I assure profound truth in the embrace of peace exchanged in you of my spiritual closeness on the joyous feast of the the Eucharistic celebration. Apostle Andrew, and I willingly exchange with Your In order to progress on our journey towards the Holiness an embrace of peace in the Lord Jesus. full communion for which we long, we need continually From the Vatican, 30 November 2015 to draw inspiration from the gesture of reconciliation and peace by our venerable predecessors Paul VI and FRANCISCUS PP. Athenagoras I. At all levels and in every context of ORE, 4 December 2015 Church life, relations between Catholics and Orthodox must increasingly reflect the logic of love that leaves no room for the spirit of rivalry. Theological dialogue itself, GREETING OF HIS HOLINESS sustained by mutual charity, must continue to examine BARTHOLOMEW I TO THE HOLY SEE carefully the questions which divide us, aiming always at DELEGATION deepening our shared understanding of revealed truth. 30 November 2015 Motivated by God’s love, we must together offer the world a credible and effective witness to Christ’s message Your Eminence Kurt Cardinal Koch and the honorable of reconciliation and salvation. entourage of the official delegation of our sister and The world today has great need of elder Church of Rome, Your Eminence Reinhard reconciliation, particularly in light of so much blood Cardinal Marx, Archbishop of Munich and Freising, which has been shed in recent terrorist attacks. May we President of the Catholic Conference of Bishops in accompany the victims with our prayers, and renew our Germany, it is with profound love and particular honor commitment to lasting peace by promoting dialogue that we greet your presence here as bearers of the between religious traditions, for “indifference and fraternal charity and congratulatory wishes of His mutual ignorance can only lead to mistrust and Holiness Pope Francis, our dearly beloved brother, to unfortunately even conflict” (Common Declaration, whom we express our fervent gratitude personally and Jerusalem 2014). on behalf of our most holy Church of Constantinople I wish to express my deep appreciation for for the gracious participation once again of his Church, Your Holiness’s fervent commitment to the critical through your person, in this year’s celebration of our issue of care for creation, for which your sensitivity and thronal feast. It is with special joy and thanks that we awareness is an exemplary witness for Catholics. I recall the personal presence of His Holiness among us believe that it is a hopeful sign for Catholics and on this auspicious occasion last year, for which we Orthodox that we now celebrate together an annual once again express our fervent thanks; for we Day of Prayer for the Care of Creation on appreciate this presence as a manifestation of Christ’s 1 September, following the longstanding practice of the love, which according to the Apostle “compels us” Ecumenical Patriarchate. (2 Cor 5:14), and as support and solidarity for our Your Holiness, it is incumbent upon humanity Church in the struggle to bear witness to the Gospel in to rediscover the mystery of mercy, “the bridge that the contemporary world. connects God and man, opening our hearts to the hope Today’s thronal feast of our Church is in many of being loved forever despite our sinfulness” ways a common feast for both of our Churches, of (Misericordiae Vultus, 2). For this reason I have called for elder and new Rome alike. This is because our an Extraordinary Jubilee of Mercy, a favourable time to founders, the Apostles Peter and Andrew were contemplate the Father’s mercy revealed fully in his brothers in the flesh but also because, in accordance Son, Jesus Christ, and to become ourselves an effective with the holy Gospel reading that we heard during sign of God’s love through our mutual pardon and today’s Divine Liturgy, they both encountered the Lord works of mercy. It is providential that the anniversary and acknowledged Him as the Messiah and Savior of of that historic Joint Catholic-Orthodox Declaration the world. Since that time, for almost an entire concerning the removal of the excommunications of millennium, the two Churches founded by their 1054 occurs on the eve of the Year of Mercy. preaching and martyrdom journeyed in the same faith, Following Pope Paul VI and Patriarch Athenagoras I, united in the one chalice of life, sharing the same Catholics and Orthodox today must ask pardon of Fathers and teachers, honoring the same saints and in God and one another for divisions that Christians have particular the Most-Holy . It is this full 9 communion and union that both Churches now seek to Churches, which from 1980 to this day steadily rediscover, transcending and healing the wounds accompanies the “dialogue of love.” We know and inflicted on the body of the Church during the second acknowledge the difficulties that this dialogue is millennium, through the dialogue of love and truth that undergoing, especially in its present phase, when it is commenced at the historical initiative of the late examining thorny issues such as primacy in the Church; venerable leaders of our two Churches and by God’s however, we are encouraged in ascertaining that solid grace continues to this day. and proper foundations for resolving this matter have Among these initiatives, the dialogue of love already been established with the exceptional common began with an exceptionally symbolical act on the part text of Ravenna, which creates the context and of both Churches, namely the lifting in 1965 of the conditions for exercising primacy in the Church, which anathemas, through which the Churches of Rome and is a primacy of service, rooted in the very nature of the Constantinople were – for reasons known to God – Church and extremely necessary for the fulfilment of separated during the Schism of 1054, the start of its ministry in the world. We profoundly appreciate the unfortunate events that ensued in relations between the labors of Your Eminence Kurt Cardinal Koch and your Churches of East and West for the next thousand Orthodox co-chairman in the commission for dialogue, years. This year, we are celebrating the fiftieth His Eminence Elder Metropolitan John of Pergamon; anniversary since the historic act of the lifting of the and we pray that this Dialogue may continue its work, anathemas, and we offer glory to the God of love for supported by the finest theological resources and obliterating from our hearts every trace of malicious faraway from every form of interests beyond memory for whatsoever disrupted the fraternal witnessing to the truth in love. relations of our Churches during the second This journey toward restoration of full unity millennium; for “cleansing our memory” has between our Churches is carried out in a world torn reestablished us as “sister Churches” in pursuit, apart by hatred and much turmoil. Each day we witness through the dialogue of truth, of full reconciliation of conflicts and assaults, often against innocent people, our union in the communion of the Eucharistic Table. even in the name of God. The victims of these Blessed be the name of the Lord for this restored love, circumstances include Christians in lands where the which we pray will remain seamless to the ages! Church of Christ emerged and was established, who are We reap and enjoy the wonderful fruits of this obliged at times to flee their ancestral homes and at “dialogue of love” each day in the life of our faithful, other times to endure torture and even death. Human especially in the Diaspora and in countries that personhood and life itself are prone to lose their value, historically always belonged to the jurisdiction of the while the world is engulfed in an unprecedented Church of Rome, where the peaceful and creative darkness. Our heart aches from pain and anguish; our coexistence and cooperation between Roman Catholics prayer to the God of love intensifies as it implores and Orthodox Christians is particularly strong. One divine intervention. At the same time, we are such place of positive and fraternal collaboration increasingly obliged as believers in Christ to become between clergy and laity of both our Churches is witnesses of the Gospel of peace and charity “in the Germany; this is why we take this opportunity of the midst of a crooked and perverse generation” presence of Your Eminence, Reinhard Cardinal Marx, (Phil: 2.15) so as to be first in providing an example of Archbishop of Munich and Freising, President of the reconciliation and love. Perhaps never before has the Catholic Conference of Bishops in Germany, to reconciliation of Christians proved so mandatory and express – both to you personally as to the local Church imperative as today. that you head – the warm thanks of the Ecumenical May the Lord, through the intercessions of St. Patriarchate and of our Modesty for the manifold and Andrew the First-Called of His Apostles, whom we invaluable assistance that you provide to our beloved commemorate today, and his brother St. Peter the brother Metropolitan Avgoustinos of Germany, as well Apostle, on whose preaching and martyrdom our two as to the Orthodox clergy and faithful there, for the Churches were founded, increase the love that unites smooth management of their work and ministry by us in the bond of peace, for the benefit of humanity means of a wonderful collaboration with their Roman which is suffering so much and for the glory of our Catholic brothers and sisters. We pray that this God-in-Trinity. harmonious coexistence and cooperation may be With these thoughts and sentiments, we strengthened and developed continually and welcome you on this festive day, once again increasingly for the progress of the unity of Christ’s wholeheartedly thanking you and His Holiness our Church and the promotion of the Gospel message in brother Bishop of Rome, who sent you, together with our contemporary world. all your Church. Moreover, it is with great attention and vigilant “May the God of love and peace be with you” prayer that we also follow from this sacred Center the (cf. 2 Cor 13:11). Amen! advancement of the “dialogue of truth,” that other ORE, 11 December 2015 pillar in the bilateral relations between our two

10 ECUMENICAL NEWS

CATHOLICS AND PENTECOSTALS: invite others to a deeper reliance on the gifts of the SIXTH ROUND OF CONVERSATIONS Spirit who is always at work within us.” Rev. Robeck noted, “This current round of Rome (Italy), 10-17 July 2015 dialogue has revealed that the teaching of Pentecostals The Fifth Session of the Sixth Phase of the and Catholics on the charisms or gifts of the Holy International Catholic - Pentecostal Dialogue took Spirit have many points of agreement. Both traditions place in Rome, Italy, from 10 to 17 July 2015. recognize that every believer has been given one or Participants in the Dialogue include Catholics more gifts by the Holy Spirit to be used to build up the appointed by the Pontifical Council for Promoting Church and to minister to the world. These gifts have Christian Unity and some Classical Pentecostal been present in the Church since the time of the New churches and leaders. The general theme for the Testament. Given the problems posed by society in the present phase of Dialogue is “Charisms in the Church: current culture, we acknowledge that we face common Their Spiritual Significance, Discernment, and Pastoral challenges in which our people must rely upon the help Implications”. The topics discussed during the past of the Holy Spirit to exercise these charisms in four sessions were Charisms - Our Common Ground thoughtful and creative ways as they seek to extend the (2011), Discernment (2012), Healing (2013) and message of love and forgiveness that Jesus Christ Prophecy (2014). The 2015 session was devoted to brought to the world.” writing the Final Report, which is expected to be The members from the Classical Pentecostal published early in 2016. churches are: Rev. Cecil M. Robeck, Professor, Fuller The goal of this Dialogue, begun in 1972, is to Theological Seminary, Pasadena, CA, USA (Assemblies promote mutual respect and understanding in matters of God), Co-Chair; Rev. David Cole, Vice President of faith and practice. Genuine exchange and frank for Student Development, The King’s University, discussion concerning the positions and practices of Southlake, TX, USA (Open Bible Churches; the two traditions have been guiding principles of these Pentecostal/Charismatic Churches of North America), conversations, which include daily prayer services that Co-Secretary; and Rev. S. David Moore, Professor, The are led alternately by Catholics and Pentecostals. King’s University, Dallas, TX, USA (International The Catholic Co-Chair of the Dialogue is Most Church of the Foursquare Gospel, USA). Reverend F. Burbidge, Bishop of Raleigh, NC, The members of the Catholic team are: Most USA. The Pentecostal Co-Chair of the Dialogue is Rev. Reverend Michael F. Burbidge, Bishop of Raleigh NC, Cecil M. Robeck (Assemblies of God), Fuller USA, Co-Chair; Rev. Msgr. Juan Usma Gómez, Bureau Theological Seminary, Pasadena, CA, USA. Chief of Western Section, Pontifical Council for During their working sessions in Rome, Promoting Christian Unity, Vatican City/Colombia, Cardinal Koch, President of the Pontifical Council for Co-Secretary; Dr. Mary Healy, Associate Professor, Promoting Christian Unity, met with the group to Sacred Heart Major Seminary, Detroit, MI, USA, Chair engage in conversation, gather perspectives and of the Doctrinal Commission, International Catholic respond to questions. The participants also had an Charismatic Renewal Services; Rev. Lawrence informal meeting with Bishop Brian Farrell, Secretary Iwuamadi, Catholic Professor, Ecumenical Institute at of the Pontifical Council. Bossey, Switzerland/Nigeria; Sr. Maria Ko, FMA, On Sunday, remembering the missionary Professor, Pontifical Faculty Auxilium, Rome, and journeys of Paul and his trip to Rome, participants Holy Spirit Seminary, Hong Kong, ; Rev. Marcial attended Mass at the Basilica of Saint Paul Outside-the- Maçaneiro SCJ, Professor, Pontifical Catholic Walls, where it is believed that the Apostle to the University of Paraná, Brazil; and Dr. Teresa Francesca Gentiles is buried. They enjoyed the hospitality of the Rossi, Associate Director, Centro Pro Unione and Benedictine community. Professor, Pontifical University of Saint Thomas According to Bishop Burbidge, “It has been a Aquinas, Rome, Italy. privilege to serve as Co-Chair of this phase of the International Catholic-Pentecostal Dialogue and a real ANGLICAN AND ORIENTAL ORTHODOX honor to work with such dedicated colleagues on both CHURCHES REACH HISTORIC AGREEMENTS teams as we focused our attention on charisms in the ON THE INCARNATION OF CHRIST AND Church and their spiritual significance. Through the PROCESSION OF THE HOLY SPIRIT scholarly papers that were presented, honest and 9 October 2015 respectful discussion throughout the Dialogue, and our prayer time together we grew to a deeper Historic agreements have been signed between the understanding of areas of agreement as related to Anglican and Oriental Orthodox Churches helping to charisms, healing, prophecy, and discernment, as well heal the oldest continuing division within as points of divergence. We also identified together Christianity. An Agreed Statement on Christology, pastoral challenges and opportunities as we go forth to published in North Wales this week by the Anglican- 11 Oriental Orthodox International Commission why this agreement is important now: “Because of (AOOIC), heals the centuries-old split between the immigration we now find ourselves side by side as Anglican Churches within the family of Chalcedonian neighbours. In the past we used to talk about Eastern Churches and the non-Chalcedonian Churches over and Western Christianity but this is no longer the case. the incarnation of Christ. There are Eastern Christians who live in the Western In addition, the Commission has made Countries and vice versa. Therefore we have to substantial progress on issues concerning the Holy dialogue with each other and to really learn from one Spirit, which have continued to keep the Churches another and to really share our treasures with one apart over the centuries. another.” Leading clergy and theologians from both Bishop Angaelos, General Bishop of the Christian traditions from around the world have met at Coptic Orthodox Church in the UK said: “The world Gladstone’s Library in Hawarden to engage in we are living in today is a world that needs us as theological dialogue, while at the same time forging Christians to stand together. Around our commission deeper bonds of faith and mutual support. table, we have the Armenians commemorating the His Eminence Metropolitan Bishoy from the Armenian Genocide, the Syrians and Iraqis whose Coptic Orthodox Church of Alexandria in Egypt and countries are war-torn and peoples displaced, the Copts Co-Chair of the Commission said: “With this who have lost 21 of their men to that horrific agreement we are able to heal the cause of the division martyrdom in Libya, the Ethiopians likewise in Libya, between the two families of the churches worldwide and here in Europe we also have our own struggles. It which started at Chalcedon. There are other things is very much time for us to stand together as Church which emerged during the long history since Chalcedon leaders and to recognise what we have in common in the fifth century, so we have on our agenda many while at the same time respecting the differences we other topics including the position of the Holy Spirit, have. Over the past 15 years since 9/11 there has been which we were able to sign a preliminary agreement on a huge appetite for us to work with other religions but this subject also. The publication of our Agreed unfortunately I have not seen the same appetite for Statement on Christology is a great outcome of sharing many people to work with other Churches. It becomes dialogue together. It is a very beautiful piece of fashionable to be able to dialogue with inter-faith theology which is very encouraging and easily communities but we do not celebrate with each other understandable to the people and pleasing to the or accept each other as we are; we want others to fit theologians.” into a certain mould. So I think this dialogue The Commission has spent a week in North acknowledges that we might have different teachings Wales talking and visiting church communities across on things and some matters we may never resolve, and the Diocese of St Asaph. Speaking during Evensong at that is the reality of it, but we are not trying to be the St Asaph Cathedral, the Anglican Co-Chair of the same, we are trying to work on what we have in Commission, the Bishop of St Asaph, the Rt Revd common”. Gregory Cameron, who hosted the visit, said: “It’s a For the two Church families this agreement is privilege to welcome you to this building which has ground-breaking and could be a model for future seen worship every day for at least 800 years, although ecumenical dialogue. The Very Revd Archimandrite this is a tradition which can be easily matched and Shahe Ananyan from the Armenian Apostolic bettered by the Churches of the East. Ecumenical Orthodox Church said: “Every signed ecumenical dialogue can be long, but beneath the process is the official document has its difficulties and has its love shared between Christians, and it is that love and advantages also. This document I think is a model for affection which draws us together and back to dialogue other Christological dialogues between Eastern and mutual understanding.” Orthodox and Oriental Orthodox churches which need The Anglican-Oriental Orthodox International to re-start. I think this document could be served as a Commission was established in 2001 to strengthen the model for subsequently developed dialogues.” relationships between the different Churches and to The Commission will meet again in Lebanon discuss important theological issues, such as from 24-29 October 2016, where it is expected that Christology, which divided the Church at the Council dialogue on the Holy Spirit will continue. of Chalcedon in 451 AD. www.anglicannews.org The dialogue was halted in 2003 following the consecration of Bishop Gene Robinson in the Episcopal Church (in the United States) but resumed in 2013 with good progress being made since. As well as dialogue, the Commission worshipped and prayed, sharing the urgent concerns of members from the Middle East, especially in the critical situations in Syria, Iraq, Lebanon and other regions. Metropolitan Augin Aydın from the Syrian Orthodox Archdiocese in the Netherlands explained 12 COMMISSION FOR RELIGIOUS RELATIONS WITH THE JEWS

“THE GIFTS AND CALLING OF GOD ARE IRREVOCABLE” (ROM 11:29)

A REFLECTION ON THEOLOGICAL QUESTIONS PERTAINING TO CATHOLIC-JEWISH RELATIONS ON THE OCCASION OF THE 50TH ANNIVERSARY OF NOSTRA ÆTATE (N. 4)

On Thursday 10 December, a new document of the Commission for Religious Relations with the Jews was presented in the Holy See Press Office. The text, “The Gifts and the Calling of God are Irrevocable: A Reflection on the Theological Questions Pertaining to Catholic- Jewish Relations”, was presented 50 years after the promulgation of ‘Nostra Aetate’. At its core is the different way in which Jews and Christians understand the revealed Word of God. Among those presenting at the conference were Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity and of the Commission for Religious Relations with the Jews, and Fr Norbert Hofmann, Secretary of the Commission, who illustrated the process of writing the document, pointing out that Jewish consultants read the text and made suggestions for improvement. Also presenting at the conference were Rabbi David Rosen, International Director of the Interreligious Affairs of the American Jewish Committee, and Dr Edward Kessler, founder and Director of the Woolf Institute, Cambridge (United-Kingdom). We publish here below the texts of the presentations.

PRESS CONFERENCE FOR THE For the Commission for Religious Relations PRESENTATION OF THE DOCUMENT with the Jews, the recurrence of this anniversary is a good occasion to present a new document, which takes Holy See Press Office up anew the theological principles of the fourth point Vatican city, 10 December 2015 of Nostra Aetate, broadening and deepening them where they affect relations between the Catholic Church and PRESENTATION BY CARDINAL KURT KOCH Judaism. Although it is true that in the course of Church history there have been official statements On Wednesday, October 28 of this year, at the wish of about Judaism or coexistence between Catholics and Pope Francis, a very special general audience was Jews, it is equally true that in Nostra Aetate (n.4), for the organized, because on the same day, fifty years ago, the first time, a Council took a decisive theological position Declaration Nostra Aetate of the Second Vatican towards Judaism. The declaration expressly recalls the Council was promulgated. The audience was attended Jewish roots of Christianity. Jesus and his first disciples by numerous representatives of other religions. Their were Jews, marked by the Jewish tradition of their time; presence was due to the fact that the Council text only in this context, therefore, is it possible to marked a turning point in the attitude of the Catholic understand them properly. Church to other religions and should be understood as The document that I wish to present today is a plea in favor of interfaith dialogue. The celebration of entitled “The Gifts and the Calling of God are the 50th anniversary of Nostra Aetate took place from Irrevocable” (Rom 11:29) – A Reflection on October 26-28, with a major international conference Theological Questions Pertaining to Catholic-Jewish at the Pontifical Gregorian University. The more than Relations. It is an explicitly theological document, four hundred people present there also attended the which intends to take up once more and to clarify the papal audience on 28 October, which represented the issues that have emerged in recent decades in Catholic- culmination of the commemoration. On that occasion, Jewish dialogue. Prior to this text, no other document the Holy Father stressed the importance of published by the Commission for Religious Relations interreligious dialogue and collaboration between the with Judaism has had a strictly theological character. various religions in the face of the serious problems The three previous documents touched upon rather and great challenges of the present time: “The world, concrete issues, useful for dialogue with the Jewish looking to us believers, exhorts us to cooperate people from an essentially practical perspective. amongst ourselves and with the men and women of Alluding briefly to the history of the good will who profess no religion, asking us for Commission for Religious Relations with the Jews, I effective responses regarding numerous issues: peace, wish to recall that it was instituted by Blessed Pope hunger, the poverty that afflicts millions of people, the Paul VI on October 22, 1974. The same year of its environmental crisis, violence, especially that foundation, the Holy See’s Commission published, on committed in the name of religion, corruption, moral December 1, 1974, its first official document, entitled decay, the crisis of the family, of the economy, of “Guidelines and Suggestions for Implementing the finance, and especially of hope.” Conciliar Declaration Nostra Aetate (n. 4)”. The main purpose and innovation of this document was to draw 13 near to Judaism in order to know how it understands the previous potential for conflict has become positive itself. The document was intended primarily to deal conflict management, and the past co-existence marked with the way in which Nostra Aetate (n. 4) can be put by tension has been replaced by resilient and fruitful into practice properly in different contexts. After mutuality. The bonds of friendship forged in the eleven years, on June 24, 1985, the Commission of the meantime have proved to be stable, so that it has Holy See published a second document entitled “Notes become possible to address even controversial subjects on the Correct Way to Present Jews and Judaism in together without the danger of permanent damage Preaching and Catechesis in the Roman Catholic being done to the dialogue”. These words correspond Church.” Although the text is shaped by exegetical and to what was stated by Pope Francis during the general theological premises, it has a mainly practical character: audience of October 28: “Deserving of special it focuses on the way in which Judaism is presented in gratitude to God is the veritable transformation of Catholic preaching and catechesis. A third document of Christian-Jewish relations in these 50 years. the Commission for Religious Relations with the Jews Indifference and opposition have changed into was presented to the public on March 16, 1998. It deals cooperation and benevolence. From enemies and with the Holocaust and is entitled “We Remember: A strangers we have become friends and brothers.” As Reflection on the Shoah.” This document was evidence of this, the first section mentions the activities especially sought by our Jewish partners, given the and initiatives of the last three in the field of importance that the tragedy of the Holocaust plays in Jewish-Catholic dialogue, as well as those of the their long history of persecution. Commission for Religious Relations with the Jews, Compared to these first three documents, the regarding which it is not possible to dwell upon in present document has a very different character and detail. orientation. The context that provided the right The second section, from a theological point opportunity for its drafting has already been of view, repeats a concept that is by no means new, mentioned: the 50th anniversary of the promulgation namely the fact that Christianity comes from Judaism, of Nostra Aetate (n. 4). But what is the reason that has Jewish roots, and can be properly understood only motivated its writing? What is its intention? from an awareness of this context. Jesus is born, lives The preamble emphasizes that this is not an and dies as a Jew; also his first disciples and apostles, as official document of the Magisterium of the Catholic pillars of the Christian Church, are located in continuity Church, but a study document of our Commission, with the Jewish religious tradition of their time. whose aim is to explore the theological dimension of However, Jesus transcends this tradition because, the Catholic-Jewish dialogue. The document, therefore, according to Christian belief, he cannot be considered does not wish to present definitive doctrinal only as a Jew, but also as the Messiah and Son of God. statements, but to provide a focal point and an impulse The document states thus: “Herein consists the for further theological discussions. An important fundamental difference between Judaism and objective of Pope Francis and our Commission is Christianity, that is, how the figure of Jesus is to be indeed the enhancement of religious and theological evaluated. Jews are able to see Jesus as belonging to dialogue between Jews and Catholics. Nostra Aetate (n. their people, a Jewish teacher who felt himself called in 4) had already mentioned theological issues that a particular way to preach the Kingdom of God. That required further consideration. And it is precisely to this Kingdom of God has come with himself as God's this reflection that this document wishes to contribute. representative is beyond the horizon of Jewish It calls on theologians and, more generally, all those expectation” (n.14). Although Jesus as Jew is perceived who are interested in Jewish-Christian dialogue to differently by Christians and Jews, from a theological incorporate, to consider and to discuss the various point of view one can speak, however, with regard to points made in the document. relations between Christians and Jews, of a very close The document is structured around seven and undeniable family relationship. The document sections: 1. A brief history of the impact of Nostra describes in fact the dialogue between Jews and Aetate (n. 4) over the last 50 years; 2. The special Christians in the following words: “Therefore the theological status of Jewish-Catholic dialogue; 3. Jewish-Christian dialogue can only with reservations be Revelation in history as “Word of God” in Judaism and termed ‘interreligious dialogue’ in the true sense of the Christianity; 4. The relationship between the Old and expression; one could however speak of a kind of New Testaments and between the Old and New ‘intra-religious’ or ‘intra-familial’ dialogue ‘sui Covenants; 5. The universality of salvation in Jesus generis’ (n.20). Christ and the God's unrevoked covenant with ; The third section deals with revelation in 6. The Church's mandate to evangelize in relation to history as the “Word of God”. Jews and Christians Judaism; 7. The goals of dialogue with Judaism. believe that the God of Israel is revealed through his In the first section, the history of Catholic- Word, to offer people a lesson on how to live properly Jewish dialogue in the last fifty years is briefly outlined, in the right relationship with God and neighbor. This summed up at no. 10 with the following words: “Much Word of God can be identified by the Jews in the has developed over the past 40 years; the former Torah; for Christians, it is incarnate in Jesus Christ (cf. confrontation has turned into successful cooperation, Jn 1:14). In this regard, Pope Francis has affirmed: 14 “The Christian confessions find their unity in Christ; totally manifest as the God of all peoples” (n. 35). Judaism finds its unity in the Torah. Christians believe “From the Christian confession that there can be only that Jesus Christ is the Word of God made flesh in the one path to salvation, however, it does not in any way world; for Jews the Word of God is present above all follow that the Jews are excluded from God’s salvation in the Torah. Both faith traditions find their foundation because they do not believe in Jesus Christ as the in the One God, the God of the Covenant, who reveals Messiah of Israel and the Son of God ... God entrusted himself through His Word. In seeking a right attitude Israel with a unique mission, and He does not bring his toward God, Christians turn to Christ as the fount of mysterious plan of salvation for all peoples (cf. 1 Tim new life, and Jews to the teachings of the Torah” 2:4) to fulfilment without drawing into it his ‘firstborn (Address to the International Council of Christians and Jews, son’ (Ex 4:22) ... That the Jews are participants in June 30, 2015). God’s salvation is theologically unquestionable, but The fourth section focuses on the relationship how that can be possible without confessing Christ between the Old and New Testaments and between explicitly is and remains an unfathomable divine Old and New Covenants. “With the existence of the mystery” (n. 36). Old Testament as an integral part of the one Christian Another thorny issue is dealt with in the sixth Bible, there is a deeply rooted sense of intrinsic kinship section: what should be the attitude of Christians on between Judaism and Christianity” (n. 28). Certainly, the issue of evangelization with regard to the Jews? In Christians interpret the Old Testament Scriptures this regard, we find in the document the following differently with respect to the Jews, since the event of statements: “The Church is therefore obliged to view Christ represents a new interpretative key to evangelization to Jews, who believe in the one God, in understanding them. Augustine summarized it this way: a different manner from that to people of other “In the Old Testament, the New is concealed; in the religions and world views. In concrete terms this means New, the Old is revealed.” And Pope Gregory the that the Catholic Church neither conducts nor supports Great defines the Old Testament as “prophecy of the any specific institutional mission work directed towards New” (cf. n. 29). Christians basically start from the Jews. While there is a principled rejection of an premise that the arrival of Jesus Christ as the Messiah institutional Jewish mission, Christians are nonetheless was already contained in the Old Testament called to bear witness to their faith in Jesus Christ also prophecies. In light of this concordia testamentorum or the to Jews, although they should do so in a humble and essential agreement between the two Testaments, one sensitive manner, acknowledging that Jews are bearers understands the very special relationship between the of God's Word, and particularly in view of the great Old and New Testament: “The Covenant offered by tragedy of the Shoah” (n. 40). God to Israel is irrevocable ... The New Covenant does Finally, the seventh section sets out, from a not revoke previous covenants, but brings them to Catholic point of view, the goals of Jewish-Catholic completion ... For Christians, the New Covenant in dialogue, which had never been expressed in a Christ is the culmination of the promises of salvation document so explicitly. Of course, the main purpose is of the Old Covenant and, to that extent, it is never to allow Catholics and Jews to know and appreciate independent of it. The New Covenant has the Old as one another more thoroughly. Among the objectives to its basis and foundation, since it is the God of Israel be pursued, however, there is also the cooperation in who establishes the Old Covenant with the people of the field of exegesis, or interpretation of the Holy Israel and makes possible the New Covenant in Jesus Scriptures, which Jews and Christians have in common. Christ” (n. 27). It must therefore be borne in mind that And again: “One important goal of Jewish-Christian there can only be one story of the covenant between dialogue certainly consists in joint engagement God and his people, and God has always renewed his throughout the world for justice, peace, conservation covenant with his people Israel. Within this framework of creation and reconciliation” (n. 46). “Justice and the New Covenant is also inscribed, although it is put peace, however, should not simply be abstractions in a special relationship with the former: “For within dialogue, but should also be evidenced in Christians, the New Covenant neither abolishes nor tangible ways. The social-charitable sphere provides a replaces, but fulfills, he promises of the Old Covenant” rich field of activity, as both Jewish and Christian ethics (n. 32). include the imperative to support the poor, The fifth section addresses the thorny question disadvantaged and sick” (n. 48). The document adds of how to understand the fact that Jews can be saved that, with regard to the education of the younger without explicitly believing in Jesus Christ as the generation, we should strive to make known the results Messiah of Israel and Son of God. “Since God has and progress in Jewish-Catholic dialogue. Finally, never revoked his covenant with his people Israel, reference is made to anti-Semitism: “Another there cannot be different paths or approaches to God's important goal of Catholic-Jewish dialogue consists in salvation ... Confessing the universal and therefore jointly combating all manifestations of racial exclusive mediation of salvation through Jesus Christ discrimination against Jews and all forms of anti- belongs to the core of Christian faith. So too does the Semitism” (n. 47). confession of the one God, the God of Israel, who With this brief overview of the contents of the through his revelation in Jesus Christ has become new document, I have tried to highlight the fact that 15 the dialogue with the Jews, after fifty years, now rests date back to 2013. Pope Benedict XVI had already on solid ground, because much has been achieved in consented to the drafting of such a document, but only this period. Of this we must be grateful to God, with the “placet” given by Pope Francis shortly after without whose help we would not have arrived where his election was it possible to start working on it. we are now: “Unless the Lord builds the house, in vain From the beginning there has been close do its builders labor” (Ps 127,1). We are of course collaboration with the Congregation for the Doctrine grateful for every effort made by both Jewish and of the Faith, which obviously is consulted regarding Catholic parties to the promotion of our dialogue. It is theological texts from the Holy See. In this regard we equally important, however, to remember that, as the wish to thank Cardinal Gerhard Müller and his document points out, from the theological point of collaborators for their expertise and availability in this view in particular, we are just at a new beginning: many joint work. questions remain open and require further study. As Cardinal Koch, Cardinal Müller and myself Therefore, I hope that this document is well received are native German speakers, the first version of the by all those either engaged or interested in Jewish- document was drafted in German. A small group of Christian dialogue, and that it can provide them with a four people, two representatives of our Commission stimulating input for reflection, for conversations and for Religious Relations with the Jews, and two for future exchange. representatives of the Congregation for the Doctrine of the Faith, prepared the first draft of the document before it was translated into English. The text was read by both Cardinals, who proposed some modifications, INTERVENTION OF FR NORBERT HOFMANN, SDB after which an international gathering of consultors of our Commission for Religious Relations with the Jews Already for the 40th anniversary of the promulgation was organized. These consultors, on the basis of the of the conciliar Declaration Nostra Aetate it was English text, proposed some improvements in the originally intended to publish a document of the document. In light of these observations, the text was Commission for Religious Relations with the Jews of the edited and sent to the Congregation for the Doctrine Holy See. For various reasons, that was not possible in of the Faith, which, in turn, referred it to its 2005. Looking back, we can say that it was better to consultants. The English version of the document was have waited until today, since the theological issues in further changed taking into account their suggestions. the current document were discussed in detail and Thus, the document is a collective work, to which more thoroughly especially in the last ten years. many competent people contributed and to whom we The document does not at all aim at ending are sincerely grateful. these discussions. Its purpose is rather to give stimulus Following the authorization granted in to the continuation and deepening of the theological September 2015 by the Congregation for the Doctrine dimension of the Catholic-Jewish dialogue. The of the Faith, the text was presented to the Secretariat of Commission for Religious Relations with the Jews State, which, shortly after, in October 2015, approved recalls the objective set by Pope Francis himself, its publication. In December 2014, Pope Francis had namely to guarantee further theological thought with a already consented to the publication of a document of view to enriching and intensifying the theological the Commission for Religious Relations with the Jews dimension of the Jewish-Catholic dialogue. This is one for the 50th anniversary of the promulgation of Nostra of the main reasons for publishing the document at this Aetate (n. 4). particular time: the theological dialogue between Jews The actual date of the anniversary of Nostra and Catholics must generate new stimulus. Aetate is October 28, the day on which, fifty years ago, We hope that Catholic theologians who have the Declaration was promulgated by the Second long been engaged in the Jewish-Catholic dialogue can Vatican Council. That same day, Pope Francis receive and develop further the reflections contained in dedicated the General Audience to the Council the document. In fact, the document is aimed primarily Declaration. From the beginning it had been decided at all those active in this dialogue. However, it can also not to publish this document – which is the fourth of be useful to those interested, more generally, in Jewish- the Commission for Religious Relations with the Jews Catholic relations. – in the context of the celebration of October 28, but The document has been drawn up not only on to issue it separately at a different time. The first the basis of Catholic faith claims, but also in possible date for us was today, December 10, given consideration of the positions of our dialogue partners. that in November we were still finalizing the In fact, at some point during the preparation of the translations of the text. As already mentioned, the document, Jewish consultors too were involved and original text is in English, but versions are also asked to express their opinion on the adequacy of the available in Italian, French, Spanish and German. text regarding Judaism. The text does not refer only to At today’s presentation of the document, we the Old and New Testaments, but also to the Mishna have invited two Jewish friends, who were also and the Talmud. The preparation of the document involved in the preparation process of the text: Rabbi lasted a total of two and half years since the first drafts David Rosen of the American Jewish Committee in 16 Jerusalem, and Dr. Edward Kessler of the Woolf Institute treasures of wisdom which flow from their encounter in Cambridge. The presence of Jewish representatives with His word”. (Evangelii Gaudium 249). with whom we conduct the Jewish-Catholic dialogue The upshot of this positive regard for the seems to me an eloquent and positive sign. Public Jewish people is the clear repudiation affirmed in this opinion will certainly be interested to know how our document of any “replacement or supersession Jewish partners receive the document. theology which sets against one another a Church of I wish to reiterate that this Declaration is a the Gentiles (against a) rejected Synagogue whose place Catholic text, formulated from a Catholic perspective, it takes.” since evidently, as Christians, we clearly affirm our faith What this document reveals accordingly is not identity also in dialogue with the Jews, as we expect our only the advancement of the recommendations of the partners in dialogue to do so also. Only thus can 1974 Guidelines on Nostra Aetate, to appreciate and mutual respect and appreciation grow, only then can respect Jewish self-understanding; but also a deepening we know each other better and become a blessing for recognition of the place of Torah in the life of the each other. Jewish people; and (in accordance with the Pontifical Biblical Commission’s work) an acknowledgement of the integrity of Jewish reading of the Bible that is different from the Christian one. Indeed the very fact REMARKS OF RABBI DAVID ROSEN that the document also quotes extensively from Jewish rabbinical sources is further testimony of this respect. Firstly let me express my profound gratitude to Allow me to reiterate again the point that both Cardinal Koch, Bishop Farrell and Father Hofmann, Cardinal Koch and Father Hofmann have made, that for the invitation to share the podium at this press this is a Catholic document reflecting Catholic conference. As Father Hofmann has noted, the theology. Inevitably then, there are passages in it that presence here of Jewish representatives is itself a do not and cannot resonate with a Jewish theology. powerful and eloquent testimony of the rediscovered However as already mentioned, to its great credit, this fraternity between Catholics and Jews. And even document seeks to reflect a sincere comprehension of though the document released is addressed to and for Jewish self-understanding. the Catholic faithful, in as much as it concerns the Perhaps then I may be permitted in the spirit relationship of the Church to the Jewish People, it is of our mutual respect and friendship to point out that graciously respectful to the latter to have a Jewish to fully respect Jewish self-understanding, it is also presence at such a press conference. This is most necessary to appreciate the centrality that the Land of heartening, reflecting the truly revolutionary change in Israel plays in the historic and contemporary religious the Catholic approach towards Jews and Judaism. life of the Jewish People, and that appears to be Indeed as this document notes, section 4 of missing. the Second Vatican Council’s Declaration on the Indeed even in terms of the historical survey of Relation of the Church with Non-Christian Religions the milestones along this remarkable journey since which deals with the Church’s relationship to the Nostra Aetate, the establishment of full bilateral Jewish People (and which this document describes as relations between the State of Israel and the Holy See the “ heart” of Nostra Aetate), was remarkable above all (very much guided and promoted by Saint Pope John precisely for ushering in this new positive approach of Paul II) was one of the historic highlights. Moreover, “fundamental esteem” and which has been described as the preamble and the first article of the Fundamental a Copernican revolution in the Church’s attitude Agreement between the two parties, precisely towards Judaism and Jewry. acknowledges this significance. Without Nostra Aetate, As Cardinal Koch noted in his presentation at the establishment of these relations would surely not the official celebration of the 50th anniversary of have been feasible. The Fundamental Agreement not Nostra Aetate here in Rome six weeks ago “For the first only paved the way for the historic papal pilgrimages to time in history, (an) ecumenical council expressed itself the Holy Land and thus to the establishment of the explicitly and positively with regard to the relationship bilateral commission with the Chief Rabbinate of between the Catholic Church and Judaism”, serving as Israel, but arguably reflected more than anything else a “compass toward reconciliation between Christians the fact that the Catholic Church had truly repudiated and Jews, valid both for the present and for the its portrayal of the Jewish people as condemned future.” wanderers to be homeless until the final advent. Nostra Aetate opened up the way for The document’s reference to the state of subsequent Popes to further affirm the unique bond religious minorities as the litmus test regarding between the Church and the Jewish People which this Religious Freedom, is particularly pertinent in the text documents, and to see Jewry as a living source of Middle East today; and thus the situation of Christians Divine inspiration for the Church. In the words of in Israel to which the document refers stands in Pope Francis, “God continues to work among the marked contrast to most other places in the region. people of the Old Covenant and to bring forth However, allow me to observe that the importance of the Jewish-Christian relationship in the 17 Holy Land is not simply to prove the question of misunderstanding and maybe even abuse of the Jewish Religious Freedom. It is also a litmus test of the degree concept of election and loss of a sense of universal to which Nostra Aetate and the subsequent teaching of responsibility. Not only is there a profound asymmetry the Magisterium are internalized precisely where between the two in as much as the Church’s need for Christians are a minority and Jews are a majority and Israel is a matter of Christianity’s foundational self- not only vice-versa; and in this regard there still understanding; but the real danger of ethnic insularity is remains much educational work to be done. hardly something of which Judaism was unaware The reference to peace in the Holy land as before the emergence of Christianity and for which pertinent to the Catholic-Jewish relationship is also Judaism is specifically in “need” of the Church. This important. The peoples there live in mutual alienation warning is most prominent in Hebrew prophetic and disappointment, and I believe that the Catholic scripture, perhaps most dramatically in the writing of Church can play an important role in rebuilding trust, , and is articulated throughout Talmudic and such as the initiative of prayer for peace taken by Pope mediaeval Jewish literature. Francis. Let me express the hope that there soon will And on the other hand, one might note that an be further initiatives to enable religion to be a source of assertively universal doctrine is as in just as much healing rather than conflict; and to ensure that these danger, as it can become exclusive, imperialist and are coordinated with those who have the political triumphalist, even more so. authority to pave the way to enable the land and the Nevertheless, Jewish luminaries over the city of peace to fulfil its name. centuries have indeed themselves articulated a concept Let me express my particular appreciation for of complementarity in seeing Christianity as a Divine the document’s emphasis on the responsibility of vehicle by which the universal truths that Judaism “educational institutions, particularly (those for) the brought to the world can in fact be more effectively training of priests, (to) integrate into their curricula disseminated throughout the universe beyond the both Nostra Aetate and the subsequent documents of limitations posed by Jewish Peoplehood. the Holy See regarding the implementation of the Rabbi Samson Hirsch, one of the Conciliar Declaration”. Arguably this remains the most greatest rabbinical leaders of the nineteenth century, notable challenge in taking the achievements from their even saw the break between Church and Synagogue as Olympian heights down to the grass roots universally. a necessary part of that Divine plan to facilitate Similarly the call for joint action could not be Christianity’s universal task. more timely. The document refers to the International Some have gone a little further in this regard to Jewish-Catholic Liaison Committee’s collaboration in understand the concept of complementarity in the in 2004; and I might add that subsequently parallel role in which the Jewish focus on the there was significant collaboration at the ILC meeting communal covenant with God and the Christian focus in Cape Town, where Jewish and Catholic healthcare on the individual relationship with God may serve to organizations and initiatives working particularly with balance one another. Indeed there are those who have the victims of AIDS, were brought together to facilitate suggested that the communal autonomy that Judaism collaboration and become greater than the sum of their affirms, may serve more appropriately as a model for a different parts. I strongly echo the sentiments in this modern multicultural society, while Christianity may document that there is much more that we can do provide a better response for individual alienation in together both in addressing the ills of modern society the contemporary world. and in combatting prejudice, bigotry and anti-Semitism Another suggestion of some theologians which the Church has forcefully condemned and which regarding such complementarity relates to the is reiterated in this document. relationship between the Jewish reminder that the Finally let me come to the subject of Kingdom of Heaven has not yet fully arrived, and the “complimentarity” to which the document refers, Christian awareness that in some ways that Kingdom based on Pope Francis’ own words in Evangelii Gaudium has already rooted itself in the here and now. concerning “read(ing) the text of Hebrew Scriptures However the very fact that we can talk about together … and “min(ing) the riches of God’s word”. complementarity is itself a powerful demonstration of This document further expands the notion of how far we have come along this remarkable journey of complementarity when it declares that “on the one transformation and reconciliation between Catholics hand … the Church without Israel would be in danger and Jews over the last half century. This has been in no of losing its locus in the history of salvation”; and then small part due to the quotidian work and leadership of adds “by the same token (!) Jews could … arrive at the the Pontifical Commission for Religious Relations with insight that Israel without the Church would be in the Jews, and the document released today is one more danger of remaining too particularist and of failing to significant milestone along this truly wondrous path for grasp the universality of its experience of God.” which we must all give thanks to the One Creator and Permit me to note that there is hardly a Guide of Heaven and Earth. symmetry in these regards. The former expresses an understanding of the intrinsic character of the Church, while the latter warns against a possible 18 REFLECTIONS OF DR EDWARD KESSLER Discussion of covenantal theology is witnessing a resurgence in contemporary conversations Nostra Aetate No 4 marked the beginnings of a fresh between Christian and Jewish scholars and I welcome approach to Catholic-Jewish relations and the end of the new document’s assertion that “the New Covenant the millennial teaching of contempt (l’enseignement du for Christians is therefore neither the annulment nor mépris, a term employed by the Holocaust survivor Jules the replacement, but the fulfillment of the promises of who met Pope John XXIII) of Jews and Judaism. the Old Covenant. However, please allow me to It unequivocally asserted the Church’s debt to its express a warning: fulfillment easily slides into replacement Jewish heritage and ushered in a new era, fresh and substitution theory is alive and well in the pews. As attitudes, a new language of discourse never previously a Jewish partner in the dialogue, I welcome further heard in the Catholic Church concerning Jews. The reflection on what fulfillment means in terms of concept of a dialogue now entered the relationship. relations with Judaism and how we can ensure the Now 50 years later, under the leadership of transformation in relations is not limited to the elite, Cardinal Koch, a new document has been issued by the but extends from the citidals of the Vatican to the pews Pontifical Commission for Religious Relations with the of the Church as well as from the Offices of the Chief Jews, which considers some key theological questions Rabbis to the floors of our synagogues. that lie at the heart of an intimate, intricate and unique Related to this is the need, from a Christian relationship. Its theological premis is based on the fact perspective, for reflection on the survival of the Jewish that, as Nostra Aetate stated, ‘from the Jewish people People and of the vitality of Judaism over 2000 years – sprang the apostles’, the foundation stones and pillars this is the ‘mystery of Israel’, upon which Paul reflected of the Church who ‘draw sustenance from the root of in his Epistle to the Romans. One of the reasons why that good olive tree onto which have been grafted the Nostra Aetate is rightly seen as a milestone in Christian- wild olive branches of the Gentiles’. Christians are Jewish relations is that it began an immensely difficult therefore rightly reminded in this document of the and costly process - namely, to take the ‘Other’ as Jewish origins of Christianity and especially that Jesus seriously as one demands to be taken oneself. In other was a faithful Jew. words, as expressed by the 1975 Guidelines, Judaism and As a result of a soul change, epitomised by Christianity must be understood on their own terms. Nostra Aetate, the Roman Catholic Church shifted from The new document still has some way to go before I what was, for the most part, a need to condemn recognise myself in its portrayal of Judaism. For Judaism to one of a condemnation of anti-Judaism. example, there is little discussion about contemporary This led not to a separation from all things Jewish but Judaism – the focus is biblical and rabbinic Judaism. in fact, to a closer relationship with ‘the elder brother’. Just over a century ago, in 1913, the Jewish The new document, which I welcome and commend, philosopher-theologian Franz Rosenzweig wrote about reminds Christians of this sibling relationship as it sets the saying of Jesus in John that 'No-one can reach the out a theological agenda for future discussions. Father except through Me'. Rosenzweig does not get Rabbi Rosen has touched on relations between round this saying by criticism, indeed he asserts that it the Holy See and the State of Israel and the challenges, is true, particularly when one remembers the millions theological and political, therein. My remarks will who have been led to God through Jesus Christ. therefore focus on topics other than the Holy Land. However he continues, “the situation is quite different In particular, I wish to address a concept for one who does not have to reach the Father because which has been deeply troubling to Jewish-Christian he is already with him. Shall I, he asks, become relations and one which the new document, converted, I who have been chosen? Does the commendably, does not avoid: the Christian claim to alternative of conversion even exist for me?” be the successor covenant people, elected by God to Rosenzweig introduces us to a crucial question replace Israel because of the latter’s faithlessness, which in today’s relationship – a question we Jews and led to the substitution theory, also known as Christians need to ponder. To what extent can replacement theology. This is the teaching that, since Christians view Judaism as valid in its own terms (and the time of Jesus, Jews have been replaced by vice versa). The Pontifical Biblical Commission’s Christians in God’s favour, and that all God’s promises statement (extolled in this new document) may point to the Jewish people have been inherited by out the way forward when it states “Christians can and Christianity. must admit that the Jewish reading of the Bible is a The new document tackles a dilemma at the possible one, in continuity with the Jewish heart of today’s Christian understanding of Judaism, Scriptures...” . demonstrated even by Nostra Aetate. On the one hand, Of course, questions also need to be the document states that “the church is the new people considered from the Jewish perspective. What was the of God” while, on the other, “the Jews remain most divine purpose behind the creation of Christianity? dear to God because of their fathers, for He does not What are the implications for Jews that as a result of repent of the gifts He makes nor of the calls He issues the Jew Jesus, 2 billion Christians now read the Jewish (cf. Rom 11:28-29)”. Bible? Martin Buber, for instance, considered Jesus as “my elder brother”. 19 For Jews, the covenant promised to people and God but perhaps also allows the theological and revealed to demonstrates not only the space for Christians to possess their own special unique and irrevocable relationship between the Jewish relationship with God and also to see their reflection in a Jewish mirror, which may serve both to deepen reality of the Other, while a dialogue requires a respect Christian faith in Christ and Christian respect for their for the Other as it understands itself. The challenge of elder siblings. making the transition from monologue to dialogue These are some of my theological reflections remains immense. upon reading this new document which I welcome and It is clear today that many of the main divisive look forward to further discussions. Indeed, I am very issues have been either eliminated or taken to the pleased to announce that, in partnership with the furthest point at which agreement is possible. The Pontifical Commission for Religious Relations with the efforts of Catholics towards respect of Judaism project Jews, the Woolf Institute is convening a meeting of a attitudes that would have been unthinkable half-a- small number of leading Jewish and Catholic century ago. During the last 5 decades, Jews and theologians in Cambridge next year to explore these Christians have witnessed a massive change and, as the and other theological issues. Perhaps we should begin new document demonstrates, giant strides have been with the contemporary meaning of the election of made but we are talking of a dynamic and relentless Israel and the election of the Church? As Pope Francis process. We will never be able to sit back and say, “The said in June, “In seeking a right attitude towards God, work is done. The agenda is completed.” Christians turn to Christ as the fount of new life and However, on many major issues, Jews and Jews to the teaching of the Torah”. Catholics find themselves on the same side of the Further reflection on what this all means, for theological fence, faced with the same challenges, and Christians and Jews – indeed, for all men and women we are in the unusual position of seeking to tackle them of faith – is urgently required. together. The last 50 years have seen a demonstrable May our joint endeavour be blessed by the shift from a pre Nostra Aetate monologue about Jews to Almighty and in turn may we learn to be a blessing to an instructive (and sometimes difficult) dialogue with one another. Jews. A monologue generally fails to understand the

20 “THE GIFTS AND THE CALLING OF GOD ARE IRREVOCABLE” (Rom 11:29)

A REFLECTION ON THEOLOGICAL QUESTIONS PERTAINING TO CATHOLIC–JEWISH RELATIONS ON THE OCCASION OF THE 50TH ANNIVERSARY OF “NOSTRA AETATE” (NO.4)

INDEX

1. A brief history of the impact of “Nostra aetate” (No.4) over the last 50 years 2. The special theological status of Jewish-Catholic dialogue 3. Revelation in history as ‘Word of God’ in Judaism and Christianity 4. The relationship between the Old and New Testament and the Old and New Covenant 5. The universality of salvation in Jesus Christ and God’s unrevoked covenant with Israel 6. The Church’s mandate to evangelize in relation to Judaism 7. The goals of dialogue with Judaism

PREFACE of this complex connection consists inter alia in an Fifty years ago, the declaration “Nostra aetate” of the Second asymmetrical relationship: as a minority the Jews were Vatican Council was promulgated. Its fourth article presents the often confronted by and dependent upon a Christian relationship between the Catholic Church and the Jewish people majority. The dark and terrible shadow of the Shoah in a new theological framework. The following reflections aim at over Europe during the Nazi period led the Church to looking back with gratitude on all that has been achieved over the reflect anew on her bond with the Jewish people. last decades in the Jewish–Catholic relationship, providing at the same time a new stimulus for the future. Stressing once again the 2. The fundamental esteem for Judaism unique status of this relationship within the wider ambit of expressed in Nostra aetate (No.4) however has enabled interreligious dialogue, theological questions are further discussed, communities that once faced one another with such as the relevance of revelation, the relationship between the scepticism to become – step by step over the years – Old and the New Covenant, the relationship between the reliable partners and even good friends, capable of universality of salvation in Jesus Christ and the affirmation that weathering crises together and negotiating conflicts the covenant of God with Israel has never been revoked, and the positively. Therefore, the fourth article of Nostra aetate Church’s mandate to evangelize in relation to Judaism. This is recognised as the solid foundation for improving the document presents Catholic reflections on these questions, placing relationship between Catholics and Jews. them in a theological context, in order that their significance may be deepened for members of both faith traditions. The text is not 3. For the practical implementation of Nostra a magisterial document or doctrinal teaching of the Catholic aetate (No.4), Blessed Pope Paul VI on 22 October Church, but is a reflection prepared by the Commission for 1974 established the Commission for Religious Religious Relations with the Jews on current theological questions Relations with the Jews which, although that have developed since the Second Vatican Council. It is organisationally attached to the Pontifical Council for intended to be a starting point for further theological thought with Promoting Christian Unity, is operationally a view to enriching and intensifying the theological dimension of independent and entrusted with the task of Jewish–Catholic dialogue. accompanying and fostering religious dialogue with Judaism. From a theological perspective it also makes 1. A BRIEF HISTORY OF THE IMPACT OF good sense to link this Commission with the Council NOSTRA AETATE (NO.4) OVER THE LAST for Promoting Christian Unity, since the separation 50 YEARS between Synagogue and Church may be viewed as the first and most far-reaching breach among the chosen 1. Nostra aetate (No.4) is rightly counted among people. those documents of the Second Vatican Council which have been able to effect, in a particularly striking 4. Within a year of its foundation, the Holy See’s manner, a new direction of the Catholic Church since Commission published its first official document on then. This shift in the relations of the Church with the 1 December 1974, with the title “Guidelines and Jewish people and Judaism becomes apparent only Suggestions for Implementing the Conciliar when we recall that there were previously great Declaration Nostra Aetate (No.4)”. The crucial and new reservations on both sides, in part because the history concern of this document consists in becoming of Christianity has been seen to be discriminatory acquainted with Judaism as it defines itself, giving against Jews, even including attempts at forced expression to the high esteem in which Christianity conversion (cf. Evangelii gaudium, 248). The background holds Judaism and stressing the great significance for 21 the Catholic Church of dialogue with the Jews, as 7. In the series of documents issued by the Holy stated in the words of the document: “On the practical See, reference must be made to the text published by level in particular, Christians must therefore strive to the Pontifical Biblical Commission on 24 May 2001, acquire a better knowledge of the basic components of which deals explicitly with Jewish-Catholic dialogue: the religious tradition of Judaism: they must strive to “The Jewish People and their Sacred Scriptures in the learn by what essential traits the Jews define themselves Christian Bible”. This represents the most significant in the light of their own religious experience” exegetical and theological document of the Jewish- (Preamble). On the basis of the Church’s witness of Catholic dialogue and is a treasure-trove of common faith in Jesus Christ, the document reflects upon the issues which have their basis in the Scriptures of specific nature of the Church’s dialogue with Judaism. Judaism and Christianity. The Sacred Scriptures of the Reference is made in the text to the roots of Christian Jewish people are considered a “fundamental liturgy in its Jewish matrix, new possibilities are component of the Christian Bible”, the fundamental outlined for rapprochement in the spheres of teaching, themes of the Holy Scripture of the Jewish people and education and training, and finally suggestions are their adoption into the faith in Christ are discussed, made for joint social action. and the manner in which Jews are represented in the New Testament is illustrated in detail. 5. Eleven years later on 24 June 1985, the Holy See’s Commission issued a second document entitled 8. Texts and documents, as important as they are, “Notes on the correct way to present the Jews and cannot replace personal encounters and face–to–face Judaism in preaching and catechesis in the Roman dialogues. While under Blessed Pope Paul VI the first Catholic Church”. This document has a stronger steps in Jewish–Catholic dialogue were undertaken, theological-exegetical orientation insofar as it reflects Saint Pope John Paul II succeeded in fostering and on the relationship of the Old and New Testaments, deepening this dialogue through compelling gestures delineates the Jewish roots of the Christian faith, towards the Jewish people. He was the first pope to explicates the manner in which ‘the Jews’ are visit the former concentration camp of Auschwitz- represented in the New Testament, points out Birkenau to pray for the victims of the Shoah, and he commonalities in liturgy, above all in the great festivals visited the Roman Synagogue to express his solidarity of the church year, and briefly focuses on the with the Jewish community. In the context of an relationship of Judaism and Christianity in history. historical pilgrimage to the Holy Land, he was also a With regard to the “land of the forefathers” the guest of the state of Israel where he participated in document emphasizes: “Christians are invited to interreligious encounters, paid a visit to both Chief understand this religious attachment which finds its Rabbis and prayed at the Western Wall. Again and roots in Biblical tradition, without however making again he met with Jewish groups, whether in the their own any particular religious interpretation of this Vatican or during his numerous apostolic journeys. So relationship. … The existence of the State of Israel and too Benedict XVI, even before his election to the its political options should be envisaged not in a papacy, engaged in Jewish-Catholic dialogue by perspective which is in itself religious, but in their offering in a series of lectures important theological reference to the common principles of international reflections on the relationship between the Old and the law.” The permanence of Israel is however to be New Covenant, and the Synagogue and the Church. perceived as an “historic fact and a sign to be Following his election and in the footsteps of Saint interpreted within God’s design” (VI, 1). Pope John Paul II he fostered this dialogue in his own way by reinforcing the same gestures and giving 6. A third document of the Commission for expression to his esteem for Judaism through the Religious Relations with the Jews was presented to the power of his words. As Archbishop of , public on 16 March 1998. It deals with the Shoah Cardinal Jorge Mario Bergoglio was greatly committed under the title “We remember. A reflection on the to fostering Jewish-Catholic dialogue and had many Shoah”. This text delivers the harsh but accurate friends among the Jews of Argentina. Now as Pope he judgement that the balance of the 2000–year continues, at the international level, to intensify relationship between Jews and Christians is regrettably dialogue with Judaism through many friendly negative. It recalls the attitude of Christians towards encounters. One of his first such encounters was in the anti-Semitism of the National Socialists and focuses May 2014 in Israel, where he met with the two Chief on the duty of Christians to remember the human Rabbis, visited the Western Wall, and prayed for the catastrophe of the Shoah. In a letter at the beginning of victims of the Shoah in Yad Vashem. this declaration Saint Pope John Paul II expresses his hope that this document will truly “help to heal the 9. Even before the establishment of the Holy wounds of past misunderstandings and injustices. May See’s Commission, there were contacts and links with it enable memory to play its necessary part in the various Jewish organisations through the then process of shaping a future in which the unspeakable Secretariat for Promoting Christian Unity. Since iniquity of the Shoah will never again be possible.” Judaism is multi-facetted and not constituted as an organisational unity, the Catholic Church was faced 22 with the challenge of determining with whom to be examined from a religious perspective as well. The engage, because it was not possible to conduct dialogue with the Chief Rabbinate of Israel has to that individual and independent bilateral dialogues with all extent enabled more open relations between Orthodox Jewish groupings and organisations which had declared Judaism and the Catholic Church at a global level. their readiness to dialogue. To resolve this problem the After each meeting a joint declaration is published Jewish organisations took up the suggestion of the which in each instance has testified to the richness of Catholic Church to establish a single organisation for the common spiritual heritage of Judaism and this dialogue. The International Jewish Committee on Christianity and to what valuable treasures are still to Interreligious Consultations (IJCIC) is the official be unearthed. In reviewing over more than ten years of Jewish representative to the Holy See’s Commission dialogue we can gratefully affirm that a strong for Religious Relations with the Jews. friendship has resulted which represents a firm foundation for the future. 10. The IJCIC began its work in 1970, and a year later the first joint conference was organized in Paris. 12. The efforts of the Holy See’s Commission for The conferences which have been conducted regularly Religious Relations with the Jews cannot of course be since are the responsibility of the entity known as the restricted to these two institutional dialogues. The International Catholic-Jewish Liaison Committee Commission aims in fact at being open to all streams (ILC), and they shape the collaboration between the within Judaism and at maintaining contact with all IJCIC and the Holy See’s Commission. In February Jewish groupings and organisations that wish to 2011, once more in Paris, the ILC was able to look establish links with the Holy See. The Jewish side back with gratitude on 40 years of institutional shows a particular interest in audiences with the Pope, dialogue. Much has developed over the past 40 years; which are in every instance prepared by the the former confrontation has turned into successful Commission. Besides direct contacts with Judaism the cooperation, the previous potential for conflict has Holy See’s Commission also strives to provide become positive conflict management, and the past co– opportunities within the Catholic Church for dialogue existence marked by tension has been replaced by with Judaism and to work together with individual resilient and fruitful mutuality. The bonds of friendship Bishops’ Conferences to support them locally in forged in the meantime have proved to be stable, so promoting Jewish-Catholic dialogue. The introduction that it has become possible to address even of the ‘Day of Judaism’ in some European countries is controversial subjects together without the danger of a good example of this. permanent damage being done to the dialogue. This was all the more necessary because over the past 13. Over the past decades both the ‘dialogue ad decades the dialogue had not always been free of extra’ and the ‘dialogue ad intra’ have led with tensions. In general, however, one can observe with increasing clarity to the awareness that Christians and appreciation that in Jewish-Catholic dialogue since the Jews are irrevocably inter-dependent, and that the new millennium above all, intensive efforts have been dialogue between the two is not a matter of choice but made to deal openly and positively with any arising of duty as far as theology is concerned. Jews and differences of opinion and conflicts, in such a way that Christians can enrich one another in mutual friendship. mutual relations have become stronger. Without her Jewish roots the Church would be in danger of losing its soteriological anchoring in salvation 11. Beside the dialogue with the IJCIC we should history and would slide into an ultimately unhistorical also mention the institutional conversation with the Gnosis. Pope Francis states that “while it is true that Chief Rabbinate of Israel, which is clearly to be seen as certain Christian beliefs are unacceptable to Judaism, a fruit of the encounter of Saint Pope John Paul II with and that the Church cannot refrain from proclaiming both Chief Rabbis in Jerusalem during his visit to Israel Jesus as Lord and Messiah, there exists as well a rich in March 2000. The first meeting was organised in June complementarity which allows us to read the texts of 2002 in Jerusalem, and since then such meetings have the Hebrew Scriptures together and to help one been conducted annually, taking place in Rome and another to mine the riches of God’s word. We can also Jerusalem alternately. The two delegations are relatively share many ethical convictions and a common concern small so that a very personal and intensive discussion for justice and the development of peoples” (Evangelii on various subjects is possible, such as on the sanctity gaudium, 249). of life, the status of the family, the significance of the Sacred Scriptures for life in society, religious freedom, 2. THE SPECIAL THEOLOGICAL STATUS OF the ethical foundations of human behaviour, the JEWISH-CATHOLIC DIALOGUE ecological challenge, the relationship of secular and religious authority and the essential qualities of 14. The dialogue with Judaism is for Christians religious leadership in secular society. The fact that the something quite special, since Christianity possesses Catholic representatives taking part in the meetings are Jewish roots which determine relations between the bishops and priests and the Jewish representatives two in a unique way (cf. Evangelii gaudium, 247). In spite almost exclusively rabbis permits individual topics to of the historical breach and the painful conflicts arising 23 from it, the Church remains conscious of its enduring relationship between Judaism and Christianity has also continuity with Israel. Judaism is not to be considered been mutually influenced over time. simply as another religion; the Jews are instead our “elder brothers” (Saint Pope John Paul II), our “fathers 15. Dialogue between Jews and Christians then in faith” (Benedict XVI). Jesus was a Jew, was at home can only be termed ‘interreligious dialogue’ by analogy, in the Jewish tradition of his time, and was decisively that is, dialogue between two intrinsically separate and shaped by this religious milieu (cf. Ecclesia in Medio different religions. It is not the case that two Oriente, 20). His first disciples gathered around him had fundamentally diverse religions confront one another the same heritage and were defined by the same Jewish after having developed independently of one another tradition in their everyday life. In his unique or without mutual influence. The soil that nurtured relationship with his heavenly Father, Jesus was intent both Jews and Christians is the Judaism of Jesus’ time, above all on proclaiming the coming of the Kingdom which not only brought forth Christianity but also, of God. “The time is fulfilled and the kingdom of God after the destruction of the temple in the year 70, post- is at hand, repent and believe in the gospel” (Mk 1:15). biblical rabbinical Judaism which then had to do Within Judaism there were many very different kinds of without the sacrificial cult and, in its further ideas regarding how the kingdom of God would be development, had to depend exclusively on prayer and realised, and yet Jesus’ central message on the the interpretation of both written and oral divine Kingdom of God is in accordance with some Jewish revelation. Thus Jews and Christians have the same thinking of his day. One cannot understand Jesus’ mother and can be seen, as it were, as two siblings who teaching or that of his disciples without situating it – as is the normal course of events for siblings – have within the Jewish horizon in the context of the living developed in different directions. The Scriptures of tradition of Israel; one would understand his teachings ancient Israel constitute an integral part of the even less so if they were seen in opposition to this Scriptures of both Judaism and Christianity, tradition. In Jesus not a few Jews of his time saw the understood by both as the word of God, revelation, coming of a ‘new Moses’, the promised Christ and salvation history. The first Christians were Jews; as (Messiah). But his coming nevertheless provoked a a matter of course they gathered as part of the drama with consequences still felt today. Fully and community in the Synagogue, they observed the dietary completely human, a Jew of his time, descendant of laws, the Sabbath and the requirement of circumcision, Abraham, son of David, shaped by the whole tradition while at the same time confessing Jesus as the Christ, of Israel, heir of the prophets, Jesus stands in the Messiah sent by God for the salvation of Israel and continuity with his people and its history. On the other the entire human race. With Paul the ‘Jewish Jesus hand he is, in the light of the Christian faith, himself movement’ definitively opens up other horizons and God – the Son – and he transcends time, history, and transcends its purely Jewish origins. Gradually his every earthly reality. The community of those who concept came to prevail, that is, that a non-Jew did not believe in him confesses his divinity (cf. Phil 2:6-11). In have to become first a Jew in order to confess Christ. this sense he is perceived to be in discontinuity with In the early years of the Church, therefore, there were the history that prepared his coming. From the the so-called Jewish Christians and the Gentile perspective of the Christian faith, he fulfils the mission Christians, the ecclesia ex circumcisione and the ecclesia ex and expectation of Israel in a perfect way. At the same gentibus, one Church originating from Judaism, the time, however, he overcomes and transcends them in other from the Gentiles, who however together an eschatological manner. Herein consists the constituted the one and only Church of Jesus Christ. fundamental difference between Judaism and Christianity, that is, how the figure of Jesus is to be 16. The separation of the Church from the evaluated. Jews are able to see Jesus as belonging to Synagogue does not take place abruptly however and, their people, a Jewish teacher who felt himself called in according to some recent insights, may not have been a particular way to preach the Kingdom of God. That complete until well into the third or fourth centuries. this Kingdom of God has come with himself as God’s This means that many Jewish Christians of the first representative is beyond the horizon of Jewish period did not perceive any contradiction between expectation. The conflict between Jesus and the Jewish living in accordance with some aspects of the Jewish authorities of his time is ultimately not a matter of an tradition and yet confessing Jesus as the Christ. Only individual transgression of the law, but of Jesus’ claim when the number of Gentile Christians represented the to be acting with divine authority. The figure of Jesus majority, and within the Jewish community the thus is and remains for Jews the ‘stumbling block’, the polemics regarding the figure of Jesus took on sharper central and neuralgic point in Jewish-Catholic dialogue. contours, did a definitive separation appear to be no From a theological perspective, Christians need to refer longer avoidable. Over time the siblings Christianity to the Judaism of Jesus’ time and to a degree also the and Judaism increasingly grew apart, becoming hostile Judaism that developed from it over the ages for their and even defaming one another. For Christians, Jews own self-understanding. Given Jesus’ Jewish origins, were often represented as damned by God and blind coming to terms with Judaism in one way or another is since they were unable to recognise in Jesus the indispensable for Christians. Yet, the history of the Messiah and bearer of salvation. For Jews, Christians 24 were often seen as heretics who no longer followed the Covenant to be false, but on the contrary treats them as path originally laid down by God but who went their valid. The reference to the Old Testament promises is own way. It is not without reason that in the Acts of intended to help Christians to be sure of their salvation the Apostles Christianity is called ‘the way’ (cf. Acts in Christ. At issue in the Epistle to the Hebrews is not 9:2; 19:9,23; 24:14,22) in contrast to the Jewish Halacha the contrast of the Old and New Covenants as we which determined the interpretation of the law for understand them today, nor a contrast between the practical conduct. Over time Judaism and Christianity church and Judaism. Rather, the contrast is between became increasingly alienated from one another, even the eternal heavenly priesthood of Christ and the becoming involved in ruthless conflicts and accusing transitory earthly priesthood. The fundamental issue in one another of abandoning the path prescribed by the Epistle to the Hebrews in the new situation is a God. Christological interpretation of the New Covenant. For exactly this reason, Nostra aetate (No.4) did not refer to 17. On the part of many of the the the Epistle to the Hebrews, but rather to Saint Paul’s so-called replacement theory or supersessionism reflections in his letter to the Romans 9–11. steadily gained favour until in the Middle Ages it represented the standard theological foundation of the 19. For an outside observer, the Conciliar relationship with Judaism: the promises and Declaration Nostra aetate could give the impression that commitments of God would no longer apply to Israel the text deals with the relations of the Catholic Church because it had not recognised Jesus as the Messiah and with all world religions in a relationship based on the Son of God, but had been transferred to the parity, but the history of its development and the text Church of Jesus Christ which was now the true ‘new itself point in a different direction. Originally Saint Israel’, the new chosen people of God. Arising from Pope John XXIII proposed that the Council should the same soil, Judaism and Christianity in the centuries promulgate a Tractatus de Iudaeis, but in the end the after their separation became involved in a theological decision was made to give consideration to all world antagonism which was only to be defused at the religions in Nostra aetate. However, the fourth article of Second Vatican Council. With its Declaration Nostra this Conciliar Declaration, which deals with a new aetate (No.4) the Church unequivocally professes, theological relationship with Judaism, represents almost within a new theological framework, the Jewish roots the heart of the document, in which a place is also of Christianity. While affirming salvation through an made for the Catholic Church’s relationship with other explicit or even implicit faith in Christ, the Church religions. The relationship with Judaism can in that does not question the continued love of God for the sense be seen as the catalyst for the determination of chosen people of Israel. A replacement or supersession the relationship with the other world religions. theology which sets against one another two separate entities, a Church of the Gentiles and the rejected 20. Nevertheless, from the theological perspective Synagogue whose place it takes, is deprived of its the dialogue with Judaism has a completely different foundations. From an originally close relationship character and is on a different level in comparison with between Judaism and Christianity a long-term state of the other world religions. The faith of the Jews testified tension had developed, which has been gradually to in the Bible, found in the Old Testament, is not for transformed after the Second Vatican Council into a Christians another religion but the foundation of their constructive dialogue relationship. own faith, although clearly the figure of Jesus is the sole key for the Christian interpretation of the 18. There have often been attempts to identify this Scriptures of the Old Testament. The cornerstone of replacement theory in the Epistle to the Hebrews. This the Christian faith is Jesus (cf. Acts 4:11; 1 Pt 2:4–8). Epistle, however, is not directed to the Jews but rather However, the dialogue with Judaism occupies a unique to the Christians of Jewish background who have position for Christians; Christianity is by its roots become weary and uncertain. Its purpose is to connected with Judaism as with no other religion. strengthen their faith and to encourage them to Therefore the Jewish-Christian dialogue can only with persevere, by pointing to Christ Jesus as the true and reservations be termed ‘interreligious dialogue’ in the ultimate high priest, the mediator of the new covenant. true sense of the expression; one could however speak This context is necessary to understand the Epistle’s of a kind of ‘intra-religious’ or ‘intra–familial’ dialogue contrast between the first purely earthly covenant and a sui generis. In his address in the Roman Synagogue on second better (cf. Heb 8:7) and new covenant (cf. 9:15, 13 April 1986 Saint Pope John Paul II expressed this 12:24). The first covenant is defined as outdated, in situation in these words: “The Jewish religion is not decline and doomed to obsolescence (cf. 8:13), while ‘extrinsic’ to us but in a certain way is ‘intrinsic’ to our the second covenant is defined as everlasting (cf. own religion. With Judaism therefore we have a 13:20). To establish the foundations of this contrast the relationship which we do not have with any other Epistle refers to the promise of a new covenant in the religion. You are our dearly beloved brothers and, in a Book of the Prophet 31:31-34 (cf. Heb 8:8- certain way, it could be said that you are our elder 12). This demonstrates that the Epistle to the Hebrews brothers.” has no intention of proving the promises of the Old 25 3. REVELATION IN HISTORY AS ‘WORD OF people of God, the Jews should not be presented as GOD’ IN JUDAISM AND CHRISTIANITY rejected or accursed by God, as if this followed from the Holy Scriptures” (“Nostra aetate”, No.4). 21. We find in the Old Testament God’s plan of salvation presented for his people (cf. “Dei 24. God revealed himself in his Word, so that it verbum”, 14). This plan of salvation is expressed in an may be understood by humanity in actual historical enlightening way at the beginning of biblical history in situations. This Word invites all people to respond. If the call to Abraham (Gen 12ff). In order to reveal their responses are in accord with the Word of God himself and speak to humankind, redeeming it from sin they stand in right relationship with him. For Jews this and gathering it together as one people, God began by Word can be learned through the Torah and the choosing the people of Israel through Abraham and traditions based on it. The Torah is the instruction for setting them apart. To them God revealed himself a successful life in right relationship with God. gradually through his emissaries, his prophets, as the Whoever observes the Torah has life in its fullness (cf. true God, the only God, the living God, the redeeming Pirqe Avot II, 7). By observing the Torah the Jew God. This divine election was constitutive of the receives a share in communion with God. In this people of Israel. Only after the first great intervention regard, Pope Francis has stated: “The Christian of the redeeming God, the liberation from slavery in confessions find their unity in Christ; Judaism finds its Egypt (cf. Ex 13:17ff) and the establishment of the unity in the Torah. Christians believe that Jesus Christ covenant at Sinai (Ex 19ff), did the twelve tribes truly is the Word of God made flesh in the world; for Jews become a nation and become conscious of being the the Word of God is present above all in the Torah. people of God, the bearers of his message and his Both faith traditions find their foundation in the One promises, witnesses of his merciful favour in the midst God, the God of the Covenant, who reveals himself of the nations and also for the nations (cf. Is 26:1-9; 54; through his Word. In seeking a right attitude towards 60; 62). In order to instruct his people on how to fulfil God, Christians turn to Christ as the fount of new life, their mission and how to pass on the revelation and Jews to the teaching of the Torah.” (Address to entrusted to them, God gave Israel the law which members of the International Council of Christians and defines how they are to live (cf. Ex 20; Deut 5), and Jews, 30 June 2015). which distinguishes them from other peoples. 25. Judaism and the Christian faith as seen in the 22. Like the Church itself even in our own day, New Testament are two ways by which God’s people Israel bears the treasure of its election in fragile vessels. can make the Sacred Scriptures of Israel their own. The The relationship of Israel with its Lord is the story of Scriptures which Christians call the Old Testament is its faithfulness and its unfaithfulness. In order to fulfil open therefore to both ways. A response to God’s his work of salvation despite the smallness and word of salvation that accords with one or the other weakness of the instruments he chose, God manifested tradition can thus open up access to God, even if it is his mercy and the graciousness of his gifts, as well as left up to his counsel of salvation to determine in what his faithfulness to his promises which no human way he may intend to save mankind in each instance. infidelity can nullify (cf. Rom 3:3; 2 Tim 2:13). At every That his will for salvation is universally directed is step of his people along the way God set apart at least a testified by the Scriptures (cf. eg. Gen 12:1-3; Is 2:2-5; ‘small number’ (cf. Deut 4:27), a ‘remnant’ (cf. Is 1:9; 1 Tim 2:4). Therefore there are not two paths to Zeph 3:12; cf. also Is 6:13; 17:5-6), a handful of the salvation according to the expression “Jews hold to the faithful who ‘have not bowed the knee to Baal’ (cf. Torah, Christians hold to Christ”. Christian faith 1 Kings 19:18). Through this remnant, God realized his proclaims that Christ’s work of salvation is universal plan of salvation. Constantly the object of his election and involves all mankind. God’s word is one single and and love remained the chosen people as through them undivided reality which takes concrete form in each – as the ultimate goal – the whole of humanity is respective historical context. gathered together and led to him. 26. In this sense, Christians affirm that Jesus 23. The Church is called the new people of God Christ can be considered as ‘the living Torah of God’. (cf. Nostra aetate, No.4) but not in the sense that the Torah and Christ are the Word of God, his revelation people of God of Israel has ceased to exist. The for us human beings as testimony of his boundless Church “was prepared in a remarkable way throughout love. For Christians, the pre-existence of Christ as the the history of the people of Israel and by means of the Word and Son of the Father is a fundamental doctrine, Old Covenant” (“Lumen gentium”, 2). The Church and according to rabbinical tradition the Torah and the does not replace the people of God of Israel, since as name of the Messiah exist already before creation (cf. the community founded on Christ it represents in him Genesis Rabbah 1,1). Further, according to Jewish the fulfilment of the promises made to Israel. This understanding God himself interprets the Torah in the does not mean that Israel, not having achieved such a Eschaton, while in Christian understanding everything fulfilment, can no longer be considered to be the is recapitulated in Christ in the end (cf. Eph 1:10; people of God. “Although the Church is the new Col 1:20). In the gospel of Matthew Christ is seen as it 26 were as the ‘new Moses’. Matthew 5:17–19 presents begotten Son of God who has communicated himself Jesus as the authoritative and authentic interpreter of through the Holy Spirit following his death on the the Torah (cf. Lk 24:27, 45–47). In the rabbinical cross and his resurrection. With the existence of the literature, however, we find the identification of the New Testament, the question naturally arose quite Torah with Moses. Against this background, Christ as soon of how the two testaments are related to one the ‘new Moses’ can be connected with the Torah. another, whether for example the New Testament Torah and Christ are the locus of the presence of God writings have not superseded the older writings and in the world as this presence is experienced in the nullified them. This position was represented by respective worship communities. The Hebrew dabar Marcion, who in the second century held that the New means word and event at the same time – and thus one Testament had made the Old Testament book of may reach the conclusion that the word of the Torah promises obsolete, destined to fade away in the glow of may be open for the Christ event. the new, just as one no longer needs the light of the moon as soon as the sun has risen. This stark antithesis 4. THE RELATIONSHIP BETWEEN THE OLD between the Hebrew and the Christian Bible never AND NEW TESTAMENT AND THE OLD became an official doctrine of the Christian Church. By AND NEW COVENANT excluding Marcion from the Christian community in 144, the Church rejected his concept of a purely 27. The covenant that God has offered Israel is “Christian” Bible purged of all Old Testament irrevocable. “God is not man, that he should lie” elements, bore witness to its faith in the one and only (Num 23:19; cf. 2 Tim 2:13). The permanent elective God who is the author of both testaments, and thus fidelity of God expressed in earlier covenants is never held fast to the unity of both testaments, the concordia repudiated (cf. Rom 9:4; 11:1–2). The New Covenant testamentorum. does not revoke the earlier covenants, but it brings them to fulfilment. Through the Christ event Christians 29. This is of course only one side of the have understood that all that had gone before was to relationship between the two testaments. The common be interpreted anew. For Christians the New Covenant patrimony of the Old Testament not only formed the has acquired a quality of its own, even though the fundamental basis of a spiritual kinship between Jews orientation for both consists in a unique relationship and Christians but also brought with it a basic tension with God (cf. for example, the covenant formula in in the relationship of the two faith communities. This Lev 26:12, “I will be your God and you will be my is demonstrated by the fact that Christians read the Old people”). For Christians, the New Covenant in Christ Testament in the light of the New, in the conviction is the culminating point of the promises of salvation of expressed by Augustine in the indelible formula: “In the Old Covenant, and is to that extent never the Old Testament the New is concealed and in the independent of it. The New Covenant is grounded in New the Old is revealed” (Quaestiones in Heptateuchum and based on the Old, because it is ultimately the God 2, 73). Pope Gregory the Great also spoke in the same of Israel who concludes the Old Covenant with his sense when he defined the Old Testament as “the people Israel and enables the New Covenant in Jesus prophecy of the New” and the latter as the “best Christ. Jesus lives during the period of the Old exposition of the Old” (Homiliae in Ezechielem I, VI, 15; Covenant, but in his work of salvation in the New cf. Dei verbum, 16). Covenant confirms and perfects the dimensions of the Old. The term covenant, therefore, means a 30. This Christological exegesis can easily give rise relationship with God that takes effect in different to the impression that Christians consider the New ways for Jews and Christians. The New Covenant can Testament not only as the fulfilment of the Old but at never replace the Old but presupposes it and gives it a the same time as a replacement for it. That this new dimension of meaning, by reinforcing the personal impression cannot be correct is evident already from nature of God as revealed in the Old Covenant and the fact that Judaism too found itself compelled to establishing it as openness for all who respond adopt a new reading of Scripture after the catastrophe faithfully from all the nations (cf. Zech 8:20-23; Ps 87). of the destruction of the Second Temple in the year 70. Since the Sadducees who were bound to the temple did 28. Unity and difference between Judaism and not survive this catastrophe, the rabbis, following in Christianity come to the fore in the first instance with the footsteps of the Pharisees, who had already the testimonies of divine revelation. With the existence developed their particular mode of reading and of the Old Testament as an integral part of the one interpreting Scripture, now did so without the temple Christian Bible, there is a deeply rooted sense of as the centre of Jewish religious devotion. intrinsic kinship between Judaism and Christianity. The roots of Christianity lie in the Old Testament, and 31. As a consequence there were two responses to Christianity constantly draws nourishment from these this situation, or more precisely, two new ways of roots. However, Christianity is grounded in the person reading Scripture, namely the Christological exegesis of of Jesus of Nazareth, who is recognised as the Messiah the Christians and the rabbinical exegesis of that form promised to the Jewish people, and as the only of Judaism that developed historically. Since each mode 27 involved a new interpretation of Scripture, the crucial 33. For Jewish-Christian dialogue in the first new question must be precisely how these two modes instance God’s covenant with Abraham proves to be are related to each other. But since the Christian constitutive, as he is not only the father of Israel but Church and post-biblical rabbinical Judaism developed also the father of the faith of Christians. In this in parallel, but also in opposition and mutual ignorance, covenant community it should be evident for this question cannot be answered from the New Christians that the covenant that God concluded with Testament alone. After centuries of opposing positions Israel has never been revoked but remains valid on the it has been the duty of Jewish-Catholic dialogue to basis of God’s unfailing faithfulness to his people, and bring these two new ways of reading the Biblical consequently the New Covenant which Christians writings into dialogue with one another in order to believe in can only be understood as the affirmation perceive the “rich complementarity” where it exists and and fulfilment of the Old. Christians are therefore also “to help one another to mine the riches of God’s convinced that through the New Covenant the word” (Evangelii gaudium, 249). The document of the Abrahamic covenant has obtained that universality for Pontifical Biblical Commission “The Jewish People and all peoples which was originally intended in the call of Their Sacred Scriptures in the Christian Bible” in 2001 Abram (cf. Gen 12:1-3). This recourse to the therefore stated that Christians can and must admit Abrahamic covenant is so essentially constitutive of the “that the Jewish reading of the Bible is a possible one, Christian faith that the Church without Israel would be in continuity with the Jewish Scriptures from the in danger of losing its locus in the history of salvation. Second Temple period, a reading analogous to the By the same token, Jews could with regard to the Christian reading which developed in parallel fashion”. Abrahamic covenant arrive at the insight that Israel It then draws the conclusion: “Both readings are bound without the Church would be in danger of remaining up with the vision of their respective faiths, of which too particularist and of failing to grasp the universality the readings are the result and expression. of its experience of God. In this fundamental sense Consequently, both are irreducible” (No.22). Israel and the Church remain bound to each other according to the covenant and are interdependent. 32. Since each of the two readings serves the purpose of rightly understanding God’s will and word, 34. That there can only be one history of God’s it becomes evident how important is the awareness that covenant with mankind, and that consequently Israel is the Christian faith is rooted in the faith of Abraham. God’s chosen and beloved people of the covenant That raises the further question of how the Old and the which has never been repealed or revoked (cf. New Covenant stand in relation to one another. For Rom 9:4; 11:29), is the conviction behind the Apostle the Christian faith it is axiomatic that there can only be Paul’s passionate struggle with the dual fact that while one single covenant history of God with humanity. The the Old Covenant from God continues to be in force, covenant with Abraham, with circumcision as its sign Israel has not adopted the New Covenant. In order to (cf. Gen 17), and the covenant with Moses restricted to do justice to both facts Paul coined the expressive Israel regarding obedience to the law (cf. Ex 19:5; 24:7- image of the root of Israel into which the wild 8) and in particular the observance of the Sabbath (cf. branches of the Gentiles have been grafted (cf. Ex 31:16-17) had been extended in the covenant with Rom 11:16-21). One could say that Jesus Christ bears , with the rainbow as its sign (cf. “Verbum in himself the living root of the “green olive tree”, and Domini”, 117), to the whole of creation (cf. Gen 9:9 yet in a deeper meaning that the whole promise has its ff). Through the prophets God in turn promises a new root in him (cf. Jn 8:58). This image represents for Paul and eternal covenant (cf. Is 55:3; 61:8; Jer 31:31-34; the decisive key to thinking of the relationship between Ez 36:22-28). Each of these covenants incorporates the Israel and the Church in the light of faith. With this previous covenant and interprets it in a new way. That image Paul gives expression to the duality of the unity is also true for the New Covenant which for Christians and divergence of Israel and the Church. On the one is the final eternal covenant and therefore the definitive hand the image is to be taken seriously in the sense that interpretation of what was promised by the prophets of the grafted wild branches have not their origin as the Old Covenant, or as Paul expresses it, the “Yes” branches in the plant onto which they are grafted and and “Amen” to “all that God has promised” their new situation represents a new reality and a new (2 Cor 1:20). The Church as the renewed people of dimension of God’s work of salvation, so that the God has been elected by God without conditions. The Christian Church cannot merely be understood as a Church is the definitive and unsurpassable locus of the branch or a fruit of Israel (cf. Mt 8:10-13). On the salvific action of God. This however does not mean other hand, the image is also to be taken seriously in that Israel as the people of God has been repudiated or the sense that the Church draws nourishment and has lost its mission (cf. Nostra aetate, No.4). The New strength from the root of Israel, and that the grafted Covenant for Christians is therefore neither the branches would wither or even die if they were cut off annulment nor the replacement, but the fulfilment of from the root of Israel (cf. Ecclesia in Medio Oriente, 21). the promises of the Old Covenant.

28 5. THE UNIVERSALITY OF SALVATION IN wisdom and knowledge of God! How inscrutable are JESUS CHRIST AND GOD’S UNREVOKED his judgments and how unsearchable his ways” COVENANT WITH ISRAEL (Rom 11:33). (De cons. III/I,3) says that for the Jews “a determined point in time has 35. Since God has never revoked his covenant been fixed which cannot be anticipated”. with his people Israel, there cannot be different paths or approaches to God’s salvation. The theory that there 37. Another focus for Catholics must continue to may be two different paths to salvation, the Jewish be the highly complex theological question of how path without Christ and the path with the Christ, Christian belief in the universal salvific significance of whom Christians believe is Jesus of Nazareth, would in Jesus Christ can be combined in a coherent way with fact endanger the foundations of Christian faith. the equally clear statement of faith in the never- Confessing the universal and therefore also exclusive revoked covenant of God with Israel. It is the belief of mediation of salvation through Jesus Christ belongs to the Church that Christ is the Saviour for all. There the core of Christian faith. So too does the confession cannot be two ways of salvation, therefore, since Christ of the one God, the God of Israel, who through his is also the Redeemer of the Jews in addition to the revelation in Jesus Christ has become totally manifest Gentiles. Here we confront the mystery of God’s work, as the God of all peoples, insofar as in him the promise which is not a matter of missionary efforts to convert has been fulfilled that all peoples will pray to the God Jews, but rather the expectation that the Lord will bring of Israel as the one God (cf. Is 56:1-8). The document about the hour when we will all be united, “when all “Notes on the correct way to present the Jews and peoples will call on God with one voice and ‘serve him Judaism in preaching and catechesis in the Roman shoulder to shoulder’ ” (Nostra aetate, No.4). Catholic Church” published by the Holy See’s Commission for Religious Relations with the Jews in 38. The Declaration of the Second Vatican 1985 therefore maintained that the Church and Council on Judaism, that is the fourth article of Nostra Judaism cannot be represented as “two parallel ways to aetate, is located within a decidedly theological salvation”, but that the Church must “witness to Christ framework regarding the universality of salvation in as the Redeemer for all” (No. I, 7). The Christian faith Jesus Christ and God’s unrevoked covenant with Israel. confesses that God wants to lead all people to That does not mean that all theological questions salvation, that Jesus Christ is the universal mediator of which arise in the relationship of Christianity and salvation, and that there is no “other name under Judaism were resolved in the text. These questions heaven given to the human race by which we are to be were introduced in the Declaration, but require further saved” (Acts 4:12). theological reflection. Of course, there had been earlier magisterial texts which focussed on Judaism, but Nostra 36. From the Christian confession that there can aetate (No.4) provides the first theological overview of be only one path to salvation, however, it does not in the relationship of the Catholic Church to the Jews. any way follow that the Jews are excluded from God’s salvation because they do not believe in Jesus Christ as 39. Because it was such a theological the Messiah of Israel and the Son of God. Such a claim breakthrough, the Conciliar text is not infrequently would find no support in the soteriological over–interpreted, and things are read into it which it understanding of Saint Paul, who in the Letter to the does not in fact contain. An important example of Romans not only gives expression to his conviction over–interpretation would be the following: that the that there can be no breach in the history of salvation, covenant that God made with his people Israel but that salvation comes from the Jews (cf. also Jn perdures and is never invalidated. Although this 4:22). God entrusted Israel with a unique mission, and statement is true, it cannot be explicitly read into Nostra He does not bring his mysterious plan of salvation for aetate (No.4). This statement was instead first made all peoples (cf. 1 Tim 2:4) to fulfilment without drawing with full clarity by Saint Pope John Paul II when he into it his “first-born son” (Ex 4:22). From this it is said during a meeting with Jewish representatives in self-evident that Paul in the Letter to the Romans Mainz on 17 November 1980 that the Old Covenant definitively negates the question he himself has posed, had never been revoked by God: “The first dimension whether God has repudiated his own people. Just as of this dialogue, that is, the meeting between the decisively he asserts: “For the gifts and the call of God people of God of the Old Covenant, never revoked by are irrevocable” (Rom 11:29). That the Jews are God … and that of the New Covenant, is at the same participants in God’s salvation is theologically time a dialogue within our Church, that is to say, unquestionable, but how that can be possible without between the first and the second part of her Bible” confessing Christ explicitly, is and remains an (No.3). The same conviction is stated also in the unfathomable divine mystery. It is therefore no Catechism of the Church in 1993: “The Old Covenant accident that Paul’s soteriological reflections in Romans has never been revoked” (121). 9-11 on the irrevocable redemption of Israel against the background of the Christ-mystery culminate in a magnificent doxology: “Oh, the depth of the riches and 29 6. THE CHURCH’S MANDATE TO resurrection of Jesus Christ there were not two EVANGELIZE IN RELATION TO JUDAISM unrelated covenants, so too the people of the covenant of Israel are not disconnected from ‘the people of God 40. It is easy to understand that the so–called drawn from the Gentiles’. Rather, the enduring role of ‘mission to the Jews’ is a very delicate and sensitive the covenant people of Israel in God’s plan of salvation matter for Jews because, in their eyes, it involves the is to relate dynamically to the ‘people of God of Jews very existence of the Jewish people. This question also and Gentiles, united in Christ’, he whom the Church proves to be awkward for Christians, because for them confesses as the universal mediator of creation and the universal salvific significance of Jesus Christ and salvation. In the context of God’s universal will of consequently the universal mission of the Church are salvation, all people who have not yet received the of fundamental importance. The Church is therefore gospel are aligned with the people of God of the New obliged to view evangelisation to Jews, who believe in Covenant. “In the first place there is the people to the one God, in a different manner from that to people whom the covenants and promises were given and of other religions and world views. In concrete terms from whom Christ was born according to the flesh (cf. this means that the Catholic Church neither conducts Rom 9:4-5). On account of their fathers this people nor supports any specific institutional mission work remains most dear to God, for he does not repent of directed towards Jews. While there is a principled the gifts he makes nor of the calls he issues (cf. rejection of an institutional Jewish mission, Christians Rom 11:28-29)” (Lumen gentium, 16). are nonetheless called to bear witness to their faith in Jesus Christ also to Jews, although they should do so in 7. THE GOALS OF DIALOGUE WITH a humble and sensitive manner, acknowledging that JUDAISM Jews are bearers of God’s Word, and particularly in view of the great tragedy of the Shoah. 44. The first goal of the dialogue is to add depth to the reciprocal knowledge of Jews and Christians. One 41. The concept of mission must be presented can only learn to love what one has gradually come to correctly in dialogue between Jews and Christians. know, and one can only know truly and profoundly Christian mission has its origin in the sending of Jesus what one loves. This profound knowledge is by the Father. He gives his disciples a share in this call accompanied by a mutual enrichment whereby the in relation to God’s people of Israel (cf. Mt 10:6) and dialogue partners become the recipients of gifts. The then as the risen Lord with regard to all nations (cf. Conciliar declaration Nostra aetate (No.4) speaks of the Mt 28:19). Thus the people of God attains a new rich spiritual patrimony that should be further dimension through Jesus, who calls his Church from discovered step by step through biblical and theological both Jews and Gentiles (cf. Eph 2:11-22) on the basis studies and through dialogue. To that extent, from the of faith in Christ and by means of baptism, through Christian perspective, an important goal is the mining which there is incorporation into his Body which is the of the spiritual treasures concealed in Judaism for Church (Lumen gentium, 14). Christians. In this regard one must mention above all the interpretation of the Sacred Scriptures. In the 42. Christian mission and witness, in personal life foreword by Cardinal Ratzinger to the 2001 and in proclamation, belong together. The principle document of the Pontifical Biblical Commission “The that Jesus gives his disciples when he sends them out is Jewish People and their Sacred Scriptures in the to suffer violence rather than to inflict violence. Christian Bible”, the respect of Christians for the Christians must put their trust in God, who will carry Jewish interpretation of the Old Testament is stressed. out his universal plan of salvation in ways that only he It highlights that “Christians can learn a great deal from knows, for they are witnesses to Christ, but they do not a Jewish exegesis practised for more than 2000 years; in themselves have to implement the salvation of return Christians may hope that Jews can profit from humankind. Zeal for the “house of the Lord” and Christian exegetical research.” In the field of exegesis confident trust in the victorious deeds of God belong many Jewish and Christian scholars now work together together. Christian mission means that all Christians, in and find their collaboration mutually fruitful precisely community with the Church, confess and proclaim the because they belong to different religious traditions. historical realisation of God’s universal will for salvation in Christ Jesus (cf. Ad gentes, 7). They 45. This reciprocal acquiring of knowledge must experience his sacramental presence in the liturgy and not be limited to specialists alone. Therefore it is make it tangible in their service to others, especially important that Catholic educational institutions, those in need. particularly in the training of priests, integrate into their curricula both Nostra aetate and the subsequent 43. It is and remains a qualitative definition of the documents of the Holy See regarding the Church of the New Covenant that it consists of Jews implementation of the Conciliar declaration. The and Gentiles, even if the quantitative proportions of Church is also grateful for the analogous efforts within Jewish and Gentile Christians may initially give a the Jewish community. The fundamental changes in different impression. Just as after the death and relations between Christians and Jews which were 30 initiated by Nostra aetate (No. 4) must also be made Christian churches have large charitable organisations, known to the coming generations and be received and which likewise exist within Judaism. These would be disseminated by them. able to work together to alleviate human need. Judaism teaches that the commandment “to walk in His ways” 46. One important goal of Jewish-Christian (Deut 11:22) requires the imitation of the Divine dialogue certainly consists in joint engagement Attributes (Imitatio Dei) through care for the vulnerable, throughout the world for justice, peace, conservation the poor and the suffering (Babylonian Talmud, of creation, and reconciliation. In the past, it may have Sotah 14a). This principle accords with Jesus’ been that the different religions – against the instruction to support those in need (cf. eg. Mt 25:35– background of a narrowly understood claim to truth 46). Jews and Christians cannot simply accept poverty and a corresponding intolerance – contributed to the and human suffering; rather they must strive to incitement of conflict and confrontation. But today overcome these problems. religions should not be part of the problem, but part of the solution. Only when religions engage in a successful 49. When Jews and Christians make a joint dialogue with one another, and in that way contribute contribution through concrete humanitarian aid for towards world peace, can this be realised also on the justice and peace in the world, they bear witness to the social and political levels. Religious freedom guaranteed loving care of God. No longer in confrontational by civil authority is the prerequisite for such dialogue opposition but cooperating side by side, Jews and and peace. In this regard, the litmus-test is how Christians should seek to strive for a better world. Saint religious minorities are treated, and which rights of Pope John Paul II called for such cooperation in his theirs are guaranteed. In Jewish-Christian dialogue the address to the Central Council of German Jewry and to situation of Christian communities in the state of Israel the Conference of Rabbis in Mainz on 17 November is of great relevance, since there – as nowhere else in 1980: “Jews and Christians, as children of Abraham, the world – a Christian minority faces a Jewish are called to be a blessing for the world … , by majority. Peace in the Holy Land – lacking and committing themselves together for peace and justice constantly prayed for – plays a major role in dialogue among all men and peoples, with the fullness and depth between Jews and Christians. that God himself intended us to have, and with the readiness for sacrifices that this goal may demand”. 47. Another important goal of Jewish–Catholic dialogue consists in jointly combatting all 10 December 2015 manifestations of racial discrimination against Jews and all forms of anti-Semitism, which have certainly not yet Cardinal KURT KOCH been eradicated and re-emerge in different ways in President various contexts. History teaches us where even the slightest perceptible forms of anti-Semitism can lead: The Most Reverend BRIAN FARRELL the human tragedy of the Shoah in which two-thirds of Vice–President European Jewry were annihilated. Both faith traditions are called to maintain together an unceasing vigilance The Reverend NORBERT HOFMANN, SDB and sensitivity in the social sphere as well. Because of Secretary the strong bond of friendship between Jews and Catholics, the Catholic Church feels particularly obliged to do all that is possible with our Jewish friends to repel anti-Semitic tendencies. Pope Francis has repeatedly stressed that a Christian can never be an anti-Semite, especially because of the Jewish roots of Christianity.

48. Justice and peace, however, should not simply be abstractions within dialogue, but should also be evidenced in tangible ways. The social-charitable sphere provides a rich field of activity, since both Jewish and Christian ethics include the imperative to support the poor, disadvantaged and sick. Thus, for example, the Holy See’s Commission for Religious Relations with the Jews and the International Jewish Committee on Interreligious Consultations (IJCIC) worked together in 2004 in Argentina during the financial crisis in that country to organise joint soup kitchens for the poor and homeless, and to enable impoverished children to attend school by providing meals for them. Most 31

DOCUMENTATION SUPPLEMENT

WEEK OF PRAYER FOR CHRISTIAN UNITY 2017

LETTER OF THE PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY TO THE ECUMENICAL COMMISSIONS OF THE EPISCOPAL CONFERENCES AND OF THE SYNODS OF THE ORIENTAL CATHOLIC CHURCHES

On behalf of the Pontifical Council for Promoting gift, we must become ambassadors of reconciliation, Christian Unity, I am pleased to send you the enclosed calling on the Lord to give his grace in every situation resources for the Week of Prayer for Christian Unity where there is division. This is the path to Christian 2017. These materials have been prepared by an Unity. international committee comprising representatives The materials include an introduction to the from the Pontifical Council for Promoting Christian theme, an ecumenical worship service, a selection of Unity and the Faith and Order Commission of the readings and reflections for the eight days of the Week World Council of Churches, working from material of Prayer octave, and an account of the ecumenical provided by an ecumenical group representing context in Germany. The resources can be drawn upon Christians from diverse traditions in Germany. in many ways, and are intended for use not only during The biblical theme, which provides the focus the Week of Prayer for Christian Unity, but throughout for the material, is “Reconciliation. The love of Christ the year 2017. The materials are also available online, compels us,” St Paul’s words to the community of and in translation, at: Corinth (2 Cor. 5: 14). Through this choice the http://www.vatican.va/roman_curia/pontifical_co Christian communities of Germany, marking this 500th uncils/chrstuni/sub-index/index_weeks-prayer.htm. anniversary year of the Reformation, direct our The Pontifical Council for the Promoting of attention not towards the painful divisions that Christian Unity requests that you bring these resources originated in that period, but to our relationship with to the attention of those responsible for coordinating Christ now. It is by deepening this relationship that Prayer for Christian Unity events. We strongly divisions are overcome: our love of Christ compels us encourage the regional or local adaptation of the to recognise the faith of other Christians and to love material, so that it may effectively address the local them as our sisters and brothers. social and cultural context, and to put it on line on the The Worship Service prepared by the German website of your episcopal conference if available. It is Christians recalls the fall of the Berlin Wall in 1989 and also hoped that the material will be adapted and made places great emphasis on reconciliation as a gift from available to young people, youth groups and God. That historic event was precipitated by the Peace associations. This process will provide a further Prayer Movement in the German Democratic valuable opportunity for collaboration between Republic, in which people placed candles in windows Christians at the local level. and doorways and prayed for freedom. Horst With every good wish, and in appreciation of Sindermann, a member of the GDR Leadership until your efforts for the cause of Christian Unity, I remain 1989 noted, “We had planned for everything. We were Yours sincerely in Christ, prepared for everything, just not for candles and prayers.” The reconciliation that removes walls is a gift + Brian Farrell from God, and as Christians who have received this Secretary

32

IMPORTANT

This is the international version of the text of the Week of Prayer 2017

Kindly contact your local Bishops’ Conference or Synod of your Church to obtain an adaptation of this text for your local context

Resources for THE WEEK OF PRAYER FOR CHRISTIAN UNITY and throughout the year 2017

Reconciliation - The Love of Christ Compels Us (cf. 2 Corinthians 5:14-20)

Jointly prepared and published by The Pontifical Council for Promoting Christian Unity The Commission on Faith and Order of the World Council of Churches

Scripture quotations: The scripture quotations contained herein are from The New Revised Standard Version of the Bible, copyright © 1989, 1995, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used with permission. All rights reserved.

33

TO THOSE ORGANIZING BIBLICAL TEXT FOR 2017 THE WEEK OF PRAYER FOR 2 Corinthians 5:14-20 CHRISTIAN UNITY For the love of Christ urges us on, because we are THE SEARCH FOR UNITY: THROUGHOUT THE YEAR convinced that one has died for all; therefore all have The traditional period in the northern hemisphere for died. And he died for all, so that those who live might the Week of Prayer for Christian Unity is 18-25 live no longer for themselves, but for him who died January. Those dates were proposed in 1908 by Paul and was raised for them. Wattson to cover the days between the feasts of St From now on, therefore, we regard no one from a Peter and St Paul, and therefore have a symbolic human point of view; even though we once knew significance. In the southern hemisphere where January Christ from a human point of view, we know him no is a vacation time churches often find other days to longer in that way. So if anyone is in Christ, there is a celebrate the week of prayer, for example around new creation: everything old has passed away; see, Pentecost (suggested by the Faith and Order everything has become new! All this is from God, who movement in 1926), which is also a symbolic date for reconciled us to himself through Christ, and has given the unity of the Church. us the ministry of reconciliation; that is, in Christ God Mindful of the need for flexibility, we invite you to was reconciling the world to himself, not counting their use this material throughout the whole year to express trespasses against them, and entrusting the message of the degree of communion which the churches have reconciliation to us. So we are ambassadors for Christ, already reached, and to pray together for that full unity since God is making his appeal through us; we entreat which is Christ’s will. you on behalf of Christ, be reconciled to God.

ADAPTING THE TEXT

This material is offered with the understanding that, The text used above is from the New Revised Standard Version whenever possible, it will be adapted for use in local which is the agreed English translation always used for our situations. Account should be taken of local liturgical materials. However, the writers felt that “the love of Christ and devotional practice, and of the whole social and compels us,” the rendering of verse 14 from the New cultural context. Such adaptation should ideally take International Version made a stronger title, and therefore we use place ecumenically. In some places ecumenical this title and phrase in these materials. structures are already set up for adapting the material; in other places, we hope that the need to adapt it will be a stimulus to creating such structures.

USING THE WEEK OF PRAYER MATERIAL

 For churches and Christian communities which observe the week of prayer together through a single common service, an order for an ecumenical worship service is provided.  Churches and Christian communities may also incorporate material from the week of prayer into their own services. Prayers from the ecumenical worship service, the “eight days’, and the selection of additional prayers can be used as appropriate in their own setting.  Communities which observe the week of prayer in their worship for each day during the week may draw material for these services from the “eight days’.  Those wishing to undertake bible studies on the week of prayer theme can use as a basis the biblical texts and reflections given in the eight days. Each day the discussions can lead to a closing period of intercessory prayer.  Those who wish to pray privately may find the material helpful for focusing their prayer intentions. They can be mindful that they are in communion with others praying all around the world for the greater visible unity of Christ’s Church. 34

INTRODUCTION TO THE THE COUNCIL OF CHURCHES IN GERMANY (ACK) AND THE THEME FOR THE YEAR 2017 REFORMATION ANNIVERSARY 2017

Reconciliation – The Love of Christ Compels Us The Council of Churches in Germany launched several (cf. 2 Corinthians 5:14-20) projects to commemorate 1517. One was entitled

“Discover Anew the Bible´s Treasures”. Here, in a GERMANY: THE LAND OF THE manner reminiscent of the importance Martin Luther LUTHERAN REFORMATION placed on the meaning of the Bible, all ACK member churches wrote texts describing their approach to the In 1517 Martin Luther raised concerns about what he Bible. These were later published in a brochure. In saw as abuses in the Church of his time by making addition, the ACK conducted a symbolic “pilgrimage” public his 95 theses. 2017 is the 500th anniversary of to various member churches in Wittenberg. Each this key event in the reformation movements that community visited, expressed and celebrated its own marked the life of the Western Church over several unique relationship to the Bible. In April 2015, the centuries. This event has been a controversial theme in ACK also organized a conference entitled: “Irreparably the history of inter-church relations in Germany, not Divided? Blessed Renewal? – 500 Years of least over the last few years. The Evangelical Church in Reformation in Various Ecumenical Perspectives”, the Germany (EKD) has been building up to this proceedings of which have been published. anniversary since 2008, by focusing each year on one It was in the context of the anniversary that the particular aspect of the Reformation, for example: the Council of Churches in Germany (ACK), invited by the Reformation and Politics, or the Reformation and World Council of Churches, took up the work of Education. The EKD also invited its ecumenical creating the resources for this year’s Week of Prayer for partners at various levels to help commemorate the Christian Unity. A committee comprised of ten events of 1517. members representing different churches met three After extensive, and sometimes difficult, times in 2014/2015 to develop the necessary texts. A discussions, the churches in Germany agreed that the particular emphasis was placed on the preparation of way to commemorate ecumenically this Reformation the ecumenical worship service for the Week (see pp. event should be with a Christusfest – a Celebration of 11 to 24). The resources should serve the general Christ. If the emphasis were to be placed on Jesus purpose of the Week of Prayer, while at the same time Christ and his work of reconciliation as the center of commemorating the Lutheran Reformation. Christian faith, then all the ecumenical partners of the EKD (Roman Catholic, Orthodox, Baptist, Methodist, THE THEME OF THE WEEK OF PRAYER Mennonite and others) could participate in the FOR CHRISTIAN UNITY 2017 anniversary festivities.

Given the fact that the history of the Reformation When the German national planning committee met in was marked by painful division, this is a very the autumn of 2014, it quickly became clear that the remarkable achievement. The Lutheran-Roman materials for this Week of Prayer for Christian Unity Catholic Commission on Unity has worked hard to would need to have two accents: on the one hand, produce a shared understanding of the there should be a celebration of God’s love and grace, commemoration. Its important report, From Conflict to the “justification of humanity through grace alone”, Communion, recognizes that both traditions approach reflecting the main concern of the churches marked by this anniversary in an ecumenical age, with the Martin Luther’s Reformation. On the other hand, the achievements of fifty years of dialogue behind them, materials should also recognize the pain of the and with new understandings of their own history and subsequent deep divisions which afflicted the Church, theology. Separating that which is polemical from the openly name the guilt, and offer an opportunity to take theological insights of the Reformation, Catholics are steps toward reconciliation. now able to hear Luther’s challenge for the Church of Ultimately it was Pope Francis’ 2013 Apostolic today, recognising him as a “witness to the gospel” Exhortation Evangelii Gaudium (“The Joy of the (From Conflict to Communion 29). And so after centuries Gospel”) which provided the theme for this year, when of mutual condemnations and vilification, in 2017 it used the quote: “The Love of Christ Compels Us” Lutheran and Catholic Christians will for the first time (Paragraph 9). With this scripture verse (2 Cor 5:14), commemorate together the beginning of the taken in the context of the entire fifth chapter of the Reformation. second letter to the Corinthians, the German From this agreement and the wider ecumenical committee formulated the theme for the Week of context emerges the strong theme of this year’s Week Prayer for Christian Unity 2017. of Prayer for Christian Unity: “Reconciliation – The

Love of Christ Compels Us” (cf. 2 Cor 5:14-20).

35

THE BIBLICAL TEXT: 2 COR 5:14-20 Spirit leads the way on the path to reconciliation in his name. This biblical text emphasizes that reconciliation is a gift As this text was being written in 2015, many people from God, intended for the entire creation. “God was and churches in Germany were practising reconciliation reconciling the world (kosmos) to himself, not counting by offering hospitality to the numerous refugees arriving their trespasses against them, and entrusting the from Syria, Afghanistan, Eritrea, as well as countries of message of reconciliation to us” (v. 19). As a result of the Western Balkans, in search of protection and a new God´s action, the person who has been reconciled in life. The practical help and powerful actions against Christ is called in turn to proclaim this reconciliation in hatred for the foreigner were a clear witness to word and deed: “The love of Christ compels us” (v. 14, reconciliation for the German population. As ministers NIV). “So we are ambassadors for Christ, since God is of reconciliation, the churches actively assisted the making his appeal through us; we entreat you on behalf refugees in finding new homes, while at the same time of Christ, be reconciled to God” (v. 20). The text trying to improve the living conditions in the countries stresses that this reconciliation is not without sacrifice. they had left behind. Concrete acts of help are just as Jesus gives his life; he died for all. The ambassadors of necessary as praying together for reconciliation and reconciliation are called, in his name, to give their lives peace, if those who are fleeing their terrible situations are similarly. They no longer live for themselves; they live to know some hope and consolation. for him who died for them. May the wellspring of God´s gracious reconciliation overflow in this year’s Week of Prayer, so that many THE EIGHT DAYS AND THE WORSHIP people may find peace, and so that bridges may be SERVICE built. May people and churches be compelled by the love of Christ to live reconciled lives and to break The text, 2 Cor 5:14-20, shapes the reflections of the down the walls that divide! eight days, which develop some of the theological insights of the individual verses, as follows: THE PREPARATION OF THE

Day 1: One has died for all MATERIAL FOR THE WEEK OF Day 2: Live no longer for themselves PRAYER FOR CHRISTIAN Day 3: We regard no one from a human point of UNITY 2017 view

Day 4: Everything old has passed away The preparatory work on the theme for this year’s Day 5: Everything has become new week of prayer material was undertaken by a group of Day 6: God reconciled us to himself representatives of different Christian communities in Day 7: The ministry of reconciliation Germany. This National Committee was brought Day 8: Reconciled to God together by the working group of Christian Churches

in Germany (Arbeitsgemeinschaft Christlicher In the Ecumenical Worship Service, the fact that Kirchen/ACK), led by Dr Elisabeth Dieckmann. God in Christ has reconciled the world to himself is a Gratitude is extended in particular to the leaders of reason to celebrate. But this must also include our ACK, the members of its National Committee, and confession of sin before we hear the Word proclaimed those who contributed to these resources: and draw from the deep wellspring of God´s forgiveness. Only then are we able to testify to the  Revd Dr. Eberhard Amon (Prelate, German world that reconciliation is possible. Bishops Conference)  Pastor Bernd Densky (Baptist Pastor, Consultant of COMPELLED TO WITNESS ACK)  Dr Elisabeth Dieckmann (Secretary of ACK, The love of Christ compels us to pray, but also to Catholic Church) move beyond our prayers for unity among Christians.  Revd Leonie Grüning (Pastor, Evangelical Church Congregations and churches need the gift of God´s of Germany/EKD) reconciliation as a wellspring of life. But above all, they  Revd Anette Gruschwitz (Pastor, Methodist need it for their common witness to the world: “that all Church) of them may be one, Father, just as you are in me and I  Constantin Miron (Orthodox Bishops am in you. May they also be in us so that the world may Conference) believe that you have sent me” (Jn 17:21).  Revd Scott Morrison (Pastor, Independent The world needs ministers of reconciliation, who Evangelical Lutheran Church) will break down barriers, build bridges, make peace,  Mrs Ruth Raab-Zerger (Mennonite Church) and open doors to new ways of life in the name of the one who reconciled us to God, Jesus Christ. His Holy

36

 Dr Dagmar Stoltmann-Lukas (Consultant of the Bischöfliches Generalvikariat, Bishop’s Vicariate General)  Revd Jan-Henry Wanink (Pastor, Reformed Church in Germany)  Revd Allison Werner-Hoenen (Pastor, Evangelical Church of Germany/EKD)  Mr Marc Witzenbacher (Consultant of the Evangelical Church of Germany/EKD)

The texts proposed in this booklet were finalized during a meeting of the International Committee nominated by Faith and Order Commission of the World Council of Churches and the Pontifical Council for Promoting Christian Unity. The members of the Committee met the National Committee in September 2015 in the Luther-Hotel of Wittenberg/Germany. They thank the ACK for generously hosting the meeting and for the very kind hospitality. In particular they wish to thank Pastor Bernd Densky whose assistance greatly facilitated their work. The working group was also accompanied and guided on a visit to Wittenberg and Eisleben by Revd Jürgen Dittrich, a local Lutheran pastor, who is responsible for the ecumenical work in the local church of Saxony-Anhalt. The visit started with visiting Wittenberg, where Martin Luther lived with his family and worked after he had left the monastery in Erfurt. The group also went to the famous castle church, where the German Reformer probably nailed the 95 thesis. It also visited Luther’s birthplace and the church of his baptism in Eisleben. These visits gave deep insights into the meaning and influence of Martin Luther for the Reformation in Germany. An evening meeting with local representatives of different Christian communities was very helpful to understand the religious landscape in Germany, especially in Eastern Germany.

37

ECUMENICAL during the proclamation of the Word, and finally the dismantling of this wall to form a cross as a sign of WORSHIP SERVICE hope, give us courage to name these terrible divisions and to overcome them with the help of God. INTRODUCTION TO THE WORSHIP DIRECTIONS/MATERIAL: BUILDING UP AND TEARING DOWN THE WALL Reconciliation – The Love of Christ Compels Us (cf. 2 Corinthians 5:14-20) “Division due to our sin”: after a brief introduction some members of the congregation will construct a wall of COMMEMORATION OF THE 500TH separation representing the sins and division that we ANNIVERSARY OF THE REFORMATION confess. The wall remains standing during the service until the section headed “Respond in faith – live in The churches in Germany decided to commemorate reconciliation.” At this point the stones will be removed this anniversary as a Christusfest (an ecumenical from the wall and placed in the shape of a cross. celebration of Christ). The Reformation was the Depending on the size of the worship space, the occasion of a renewed focus on salvation by grace following materials will be necessary for this symbolic through faith in Jesus Christ. We rejoice in God’s action: 12 boxes of the same size (i.e. shoe boxes, salvation centered on the cross of Christ, who transport boxes) covered in packing paper to make the overcomes division and draws us together. This “stones.” On the front side of each box a key term will worship openly confesses and asks forgiveness for the be noted (lack of love, hate and contempt, false sins of division which followed the Reformation. The accusation, discrimination, persecution, broken service will celebrate Christ and his act of communion, intolerance, religious wars, division, abuse reconciliation, which moves the hearts of divided of power, isolation, and pride). As each sin is named the Christians to become ambassadors for Christ as stone is brought forward to build the wall. Following a ministers of reconciliation. moment of silence, the stone bearer makes the plea for forgiveness, to which the congregation responds THE CONTENTS OF THE WORSHIP “forgive us our sins, as we forgive those who sin against SERVICE us.” After the proclamation of God’s word which The theme “Reconciliation – the Love of Christ concludes with the sermon, a prayer for reconciliation Compels Us” celebrates the irrevocable reconciliation follows. As the wall is dismantled and the stones are that we have received through faith in Jesus Christ. laid in the form of the cross, a song of reconciliation or Christ´s love becomes the driving force that moves us a hymn of the glory of the cross is sung. beyond our division toward acts of reconciliation. For worship services in small groups, an alternative Through psalms and songs we gather in Jesus’ name liturgical action could be either to expand upon or to in praise of God’s wondrous deeds. We confess our replace the wall with personal testimonies. These sins of division and make our plea for forgiveness. The testimonies in the first part should name situations proclamation of the Word highlights the reconciling which have been hurtful to others. In the second part action of Christ as “One who died for all” (v. 14). The concerning the faith response, stories about faithful respond to this good news by accepting the call reconciliation and acts of healing could be told. to be ministers of reconciliation . CANDLES SYMBOLIC ACTIONS IN THE SERVICE THE WALL Following the creed, four intercessory prayers are offered. After each petition, three people light their 1989 saw the fall of the Berlin Wall, that began with the candles from a central source of light (for example a Peace Prayer Movement in the German Democratic Paschal candle) and remain standing around the cross Republic (East Germany) in which people placed until the section headed “Christ’s commission.” After candles in windows and doorways and prayed for the commission, the twelve pass the light throughout freedom. Horst Sindermann, a member of the GDR the congregation until each person has a lighted candle. Leadership until 1989, noted “We had planned The service concludes with a blessing and sending out. everything. We were prepared for everything, just not for candles and prayers.” This is why the division of ORDER OF SERVICE

Christians and the reconciliation we seek are Reconciliation – The Love of Christ Compels Us represented by the construction and dismantling of a (cf. 2 Corinthians 5:14-20) wall. This can become a symbol of hope for any situation in which a division seems insurmountable. L Leader Thus the construction of a symbolic wall at the C Congregation confession of sin, the visible presence of this wall R Reader 38

I. GATHERED IN JESUS´ NAME (As each sin is named the corresponding stone is brought forward to build the wall. Following a moment of silence, the stone bearer HYMNS FOR GATHERING (will be chosen locally) [R] makes the plea for forgiveness as the congregation responds Procession with Bible/Lectionary “Forgive us our sins, as we forgive those who sin against us.”)

OPENING L One stone in our wall is “lack of love”. (The stone with the key term “lack of love” is placed.)

L In the name of the Father and of the Son and of R1 Gracious God, the love of Christ compels us to ask the Holy Spirit. forgiveness for whenever we have failed to love. C Amen. We humbly pray:

L Grace and peace from God, who has reconciled C Forgive us our sins, as we forgive those who sin us to himself through Christ, be with you all. (2 against us.

Cor. 5:18) L One stone in our wall is “hate and contempt”. C And also with you. (The stone with the key term “hate and contempt” is placed.)

INTRODUCTORY WORDS R2 Gracious God, the love of Christ compels us to ask forgiveness for our hate and contempt for one L Dear brothers and sisters in Christ, this year many another. We humbly pray: Christians and churches will be commemorating C Forgive us our sins, as we forgive those who sin the anniversary of the Reformation. Saint Paul against us. reminds us that God has reconciled us through Jesus Christ and that the love of Christ compels us L One stone in our wall is “false accusation.” to be ministers of reconciliation. Let us worship (The stone with the key term “false accusation” is placed.) and praise God together in the unity of the Holy R3 Gracious God, the love of Christ compels us to ask Spirit! forgiveness for denouncing and falsely accusing PSALM 98 (SUNG) OR A HYMN OF PRAISE one another. We humbly pray:

C Forgive us our sins, as we forgive those who sin II. DIVIDED BY OUR SINS (CONFESSION) against us.

INVITATION TO CONFESSION L One stone in our wall is “discrimination.” (The stone with the key term “discrimination” is placed.)

L In the course of history, there have been many R4 Gracious God, the love of Christ compels us to ask renewal movements in the Church, which is forgiveness for all forms of prejudice and always in need of deeper conversion to her head, discrimination against one another. We humbly Jesus Christ. Sometimes these movements have pray:

led to unintended divisions. This fact contradicts C Forgive us our sins, as we forgive those who sin what Jesus asks the Father in John 17:23: “that against us. they may become completely one, so that the world may know that you have sent me and have SUNG RESPONSE: “LORD, FORGIVE US”. loved them even as you have loved me.” Let us (Local Committees choose their own sung responses) confess our sins and pray for forgiveness and

healing for the wounds which have resulted from our divisions. As we name these sins we will see L One stone in our wall is “persecution”. how they become a wall which divides us. (The stone with the key term “persecution” is placed.)

R5 Gracious God, the love of Christ compels us to ask SILENCE forgiveness for persecuting and torturing one another. We humbly pray: L Let us pray: God and Father in heaven, we come to you in Jesus´ name. We experience renewal C Forgive us our sins, as we forgive those who sin through your Holy Spirit, and yet we still against us. construct walls that divide us, walls which hinder L One stone in our wall is “broken communion.” community and unity. We bring before you now (The stone with the key term “broken communion” is the stones with which we erect our walls and pray placed.) for your forgiveness and healing.

C Amen. 39

R6 Gracious God, the love of Christ compels us to ask R12 Gracious God, the love of Christ compels us to forgiveness for perpetuating broken communion ask forgiveness for our pride. among our churches. We humbly pray: We humbly pray: C Forgive us our sins, as we forgive those who sin C Forgive us our sins, as we forgive those who sin against us. against us.

L One stone in our wall is “intolerance”. SUNG RESPONSE: “LORD, FORGIVE US”. (The stone with the key term “intolerance” is placed.)

R7 Gracious God, the love of Christ compels us to ask L Let us pray: Lord, our God, look upon this wall that forgiveness for banishing our brothers and sisters we have built, which separates us from you and from our common homeland in the past and for from one another. Forgive us our sins. Heal us. acts of religious intolerance today. We humbly Help us to overcome all walls of division and pray: make us one in you.

C Forgive us our sins, as we forgive those who sin C. Amen. against us. HYMN/SONG/MEDITATIVE MUSIC L One stone in our wall is “religious wars”. (The stone with the key term “religious wars” is placed.) III. BE RECONCILED TO GOD – HEAR R8 Gracious God, the love of Christ compels us to ask GOD´S WORD forgiveness for all wars that we have waged against one another in your name. We humbly FIRST READING: 36:25-27 pray: RESPONSORIAL PSALM: 18:25-32 (Sung) C Forgive us our sins, as we forgive those who sin against us. Response: I love you, O Lord, my strength.

With the loyal you show yourself loyal; SUNG RESPONSE: “LORD, FORGIVE US”. with the blameless you show yourself blameless; with the pure you show yourself pure; L One stone in our wall is “division.” and with the crooked you show yourself perverse. (The stone with the key term “division” is placed.) For you deliver a humble people, but the haughty eyes you bring down. R9 Gracious God, the love of Christ compels us to ask forgiveness for living our Christian lives divided Response: I love you, O Lord, my strength. from one another and astray from our common It is you who light my lamp; calling for the healing of all creation. We humbly the LORD, my God, lights up my darkness. pray: By you I can crush a troop, and by my God I can leap over a wall. C Forgive us our sins, as we forgive those who sin This God — his way is perfect; against us. the promise of the LORD proves true; L One stone in our wall is “abuse of power.” he is a shield for all who take refuge in him. (The stone with the key term “abuse of power” is placed.) For who is God except the LORD? And who is a rock besides our God?— R10 Gracious God, the love of Christ compels us to the God who girded me with strength, and made my ask forgiveness for our abuse of power. We way safe. humbly pray: Response: I love you, O Lord, my strength. C Forgive us our sins, as we forgive those who sin against us. SECOND READING: 2 CORINTHIANS 5:14-20 L One stone in our wall is “isolation.” ALLELUIA (sung) (The stone with the key term “isolation” is placed.) GOSPEL READING: LUKE 15:11-24 R11 Gracious God, the love of Christ compels us to ALLELUIA (sung) ask forgiveness for the times when we have isolated ourselves from our Christian sisters and SERMON brothers and from the communities in which we live. We humbly pray: IV. RESPOND IN FAITH – LIVE

C Forgive us our sins, as we forgive those who sin RECONCILED

against us. (As the wall is dismantled and the stones are laid in the form of L One stone in our wall is “pride”. a cross, a song of reconciliation or a hymn of the glory of the cross (The stone with the key term “pride” is placed.) is sung.)

40

L Let us pray: Gracious God and Father in Heaven, weaknesses, work to accomplish your purposes on we have heard your word that you have reconciled earth, so that every people and nation may serve us to yourself through your Son Jesus Christ, our you in harmony around your heavenly throne. Let Lord. By the power of the Holy Spirit transform us pray to the Lord: our hearts of stone. Help us to become ministers Spoken/Sung response: Lord, hear our prayer. of reconciliation and heal our churches’ divisions (Allow enough time for the assistants to light their candles from so that we may better serve as instruments of your the Paschal candle.) peace in the world. R4 Holy Spirit, Giver of Life, we are created to become C Amen. whole in you and to share this life on earth with our brothers and sisters. Awaken in each of us THE PEACE your compassion and love. Give us strength and courage to work for justice in our neighborhoods, L The peace of the Lord be with you always. to create peace within our families, to comfort the Let us give one another a sign of peace. sick and the dying, and to share all we have with HYMN/SONG those who are in need. For the transformation of (Collection/Offering) every human heart, let us pray to the Lord: Spoken/Sung response: Lord, hear our prayer. (Allow enough time for the assistants to light their candles from V. RESPOND IN FAITH – PROCLAIM the Paschal candle.) RECONCILIATION CREED THE LORD´S PRAYER INTERCESSORY PRAYERS Our Father in heaven, (After each petition, three people light their candles from a central Hallowed be your name. source of light (for example a Paschal candle) and remain Your kingdom come, standing around the cross until the section headed “Christ’s Your will be done, commission.”) On earth as it is in heaven. Give us today our daily bread, R1 Almighty God, you sent your Son Jesus Christ to Forgive us our sins reconcile the world to yourself. We praise you for As we forgive those who sin against us. those whom you sent in the power of the Spirit to Save us from the time of trial preach the Gospel to all nations. We thank you And deliver us from evil. that in all parts of the earth a community of love For the kingdom, the power, and the glory are has been gathered together by their prayers and yours, labours, and that in every place your servants call Now and forever. Amen. upon your name. May your Spirit awaken in every community a hunger and thirst for unity in you. VI. AMBASSADORS FOR CHRIST – Let us pray to the Lord: MINISTERS OF RECONCILIATION Spoken/Sung response: Lord, hear our prayer. CHRIST´S COMMISSION (Allow enough time for the assistants to light their candles from the Paschal candle.) (The twelve pass the candlelight throughout the congregation until each person has a lighted candle.) R2 Gracious God, we pray for our churches. Fill them with all truth and peace. Where faith is corrupted, L A lighted candle is a deeply human symbol: it purify it; where people go astray, redirect them; enlightens the darkness, creates warmth, security where they fail to proclaim your Gospel, reform and community. It symbolizes Christ, the light of them; where they witness to what is right, the world. As ambassadors for Christ we will carry strengthen them; where they are in need, provide this light into the world, into the dark places for them; and where they are divided, reunite where fighting, discord and division impede our them. Let us pray to the Lord: united witness. May Christ´s light effect Spoken/Sung response: Lord, hear our prayer. reconciliation in our thoughts, words and deeds. (Allow enough time for the assistants to light their candles from Receive the Light of Christ and carry it into the the Paschal candle.) dark places of our world! Be ministers of reconciliation! Be ambassadors for Christ! R3 Creator God, you made us in your own image and redeemed us through Jesus Christ, your Son. Look BLESSING AND SENDING with compassion on the whole human family; take away the arrogance and hatred that infect our L We call out to you, most merciful God: hearts; break down the walls that separate us; Let all who seek reconciliation experience your help unite us in bonds of love. And even in our so they may proclaim your mighty deeds of Love! 41

We ask this in the name of your Son, Jesus Christ proclaim this gospel of reconciliation in view of our our Lord. divisions. C Amen. QUESTIONS L May the blessing of Almighty God, the Father, and the Son, and the Holy Spirit  What does it mean to say that Jesus died for all? come upon you and remain with you forever.  The German pastor Dietrich Bonhoeffer wrote: “I C Amen. am a brother to another person through what Jesus Christ did for me and to me; the other person has L Go in God´s Peace. become a brother to me through what Jesus Christ C Thanks be to God. did for him.” How does this affect how I view others? Hymn/Song  What are the consequences of this for ecumenical “Sonne der Gerechtigkeit”, by Christian David (“Rise, O and inter-religious dialogue? Sun of Righteousness”, translated by Frank W. Stoldt), or other song to be selected by the local planning PRAYER committee. God our Father, in Jesus you gave us the one who died for all. BIBLICAL He lived our life and died our death. COMMENTARIES You accepted his sacrifice and raised him to new life with you. AND PRAYERS FOR Grant that we, who have died with him, THE EIGHT DAYS may be made one by the Holy Spirit and live in the abundance of your divine presence DAY 1 ONE HAS DIED FOR ALL now and for ever. Amen. (2 Corinthians 5:14) DAY 2 LIVE NO LONGER FOR 53:4-12 He gave his life as an atoning THEMSELVES (2 Corinthians 5:15) sacrifice Psalm 118: 1.14-29 God did not abandon me to 6:6-8 God has told you what is good death Psalm 25:1-5 God of my salvation, show me 1 John 2:1-2 Christ died for all your ways John 15:13-17 Giving his life for his friends 1 John 4:19-21 We love because God first loved us Matthew 16:24-26 Those who lose their life for my COMMENTARY sake will find it

When Paul was converted to Christ he came to a COMMENTARY radical new understanding: one person has died for all. Jesus did not just die for his own people, nor merely Through the death and resurrection of Jesus Christ, we for those who sympathized with his teachings. He died have been freed from the need to create our own for all people, past, present and future. Faithful to the meaning and from living only out of our own strength. Gospel, many Christians down the centuries have laid Rather, we live in the life-giving power of Christ, who down their lives for their friends. One such person was lived, died, and rose again for us. When we ‘lose’ our the Franciscan , who was imprisoned life for his sake, we gain it. in the concentration camp at Auschwitz and who in The prophets were constantly faced with questions 1941 willingly gave up his life so that a fellow prisoner concerning the right way to live before God. The could live. prophet Micah found a very clear answer to this Because Jesus died for all, all have died with him (2 question: “To do justice and to love kindness and to Cor 5:14). In dying with Christ our old way of life walk humbly with your God.” The author of Psalm 25 becomes a thing of the past and we enter into a new knew that we cannot do this by ourselves and cried out form of existence: abundant life – a life in which we to God for guidance and strength. can experience comfort, trust and forgiveness, even In recent years, social isolation and increasing today – a life which continues to have meaning even loneliness have become important issues in Germany after death. This new life is life in God. as in many contemporary societies. Christians are called Having come to this realization, Paul felt compelled to develop new forms of community life in which we by the love of Christ to preach the Good News of share our means of livelihood with others and nurture reconciliation with God. Christian churches share in support between generations. The Gospel call to live this same commission of proclaiming the Gospel not for ourselves but for Christ is also a call to reach message. We need to ask ourselves how we can out to others and to break down the barriers of isolation. 42

QUESTIONS PRAYER

 How does our culture tempt us to live only for Triune God, you are the origin and goal of all living ourselves rather than for others? things.  In what ways can we live for others in our daily life? Forgive us when we only think of ourselves and are blinded by our own standards.  What are the ecumenical implications of the call to Open our hearts and our eyes. live no longer for ourselves? Teach us to be loving, accepting and gracious,

so that we may grow in the unity which is your gift. PRAYER To you be honour and praise, now and for ever. Amen. God our Father, in Jesus Christ you have freed us for a life that goes DAY 4 EVERYTHING OLD HAS PASSED beyond ourselves. AWAY (2 Corinthians 5:17) Guide us with your Spirit and help us to orient our lives as sisters and brothers in Genesis 19:15-26 Don’t look back Christ, Psalm 77: 5-15 God is always faithful who lived, suffered, died and rose again for us, Philippians 3: 7-14 Forgetting what lies behind and who lives and reigns for ever and ever. Amen. Luke 9:57-62 Keep your hand on the plough

DAY 3 WE REGARD NO ONE FROM A COMMENTARY

HUMAN POINT OF VIEW (2 Corinthians 5:16) We often live out of the past. Looking back can be helpful, and is often necessary for the healing of 1 16:1. 6-7 The Lord looks not at outward memories. It can also paralyze us and prevent us from appearances but at the heart living in the present. Paul’s message here is liberating: Psalm 19:7-13 The commandment of the Lord is “everything old has passed away”. clear, enlightening the eyes The Bible encourages us to keep the past in mind, Acts 9:1-19 Saul becomes Paul to draw strength from our memories, and to remember Matthew 5:1-12 The Beatitudes what good God has done. However, it also asks us to leave the old, even what was good, in order to follow COMMENTARY Christ and live a new life in him. During this year, the work of Martin Luther and Encountering Christ turns everything upside down. other reformers is being commemorated by many Paul had that experience on the road to Damascus. For Christians. The Reformation changed much in the life the first time he could see Jesus for who he really was: of the Western Church. Many Christians showed the Saviour of the world. His point of view was heroic witness and many were renewed in their changed completely. He had to lay his human, worldly Christian lives. At the same time, as scripture shows, it judgment aside. is important not to be limited by what happened in the Encountering Christ changes our perspective as past, but rather to allow the Holy Spirit to open us to a well. Nevertheless, we often linger in the past and new future in which division is overcome and God’s judge according to human standards. We make claims people is made whole. or do things “in the name of the Lord” that in reality may be self-serving. Throughout history, in Germany QUESTIONS and in many other countries, both rulers and the churches themselves have misused their power and  What could we learn by reading together the history influence to pursue unjust political goals. of our divisions and mutual mistrust? Transformed by their encounter with Christ, in  What must change in my church so that divisions 1741, the Christians of the Moravian Church can be overcome and that which unites can be (Herrnhuter) answered the call to regard no-one from a strengthened? human point of view by choosing to ‘submit to Christ’s Rule’. In submitting ourselves to the rule of Christ PRAYER today, we are called to see others as God sees them, Lord Jesus Christ, without mistrust or prejudice. the same, yesterday, today and for ever.

Heal the wounds of our past, QUESTIONS bless our pilgrimage towards unity today  Where can I identify Damascus experiences in my and guide us into your future, life? when you will be all in all,  What changes when we view other Christians or with the Father and the Holy Spirit, people of other faiths as God views them? for ever and ever. Amen.

43

DAY 5 EVERYTHING HAS BECOME DAY 6 GOD RECONCILED US TO NEW (2 Corinthians 5:17) HIMSELF (2 Corinthians 5:18)

Ezekiel 36:25-27 Receiving a new heart from Genesis 17:1-8 God makes a covenant with God Abraham Psalm 126 Being filled with joy Psalm 98 The world has seen the victory Colossians 3:9-17 Being renewed in Christ of God John 3:1-8 Being born in the Spirit Romans 5:6-11 God reconciled us to himself through Jesus Christ COMMENTARY Luke 2:8-14 Proclamation of the good news

Paul encountered Christ, the risen Lord, and became a renewed person—just as everyone does who believes COMMENTARY in Christ. This new creation is not visible to the naked eye. Instead it is a reality of faith. God lives in us by the Reconciliation has two sides: it is fascinating and power of the Holy Spirit and lets us share in the life of terrifying at the same time. It draws us in so that we the Trinity. desire it: within ourselves, with one another, and By this act of new creation, the Fall is overcome between our different confessional traditions. We see and we are brought into a saving relationship with the price and it scares us. For reconciliation means God. Truly amazing things can be said about us: as renouncing our desire for power and recognition. In Paul said, in Christ we are a new creation; in his Christ God graciously reconciles us to himself even resurrection death is overcome; no person or thing can though we have turned away from him. God´s action snatch us out of the hand of God; we are one in Christ goes beyond even this: God reconciles not only and he lives in us; in Christ we are “a kingdom and humanity, but the whole of creation to himself. priests” (Rev 5:10) as we give thanks to him for In the Old Testament God was faithful and overcoming death and we proclaim the promise of the merciful to the people of Israel, with whom he new creation. established a covenant. This covenant remains: “the This new life becomes visible when we allow it to gifts and the calling of God are irrevocable” (Rom take shape and live it out in “compassion, kindness, 11:29). Jesus, who inaugurated the new covenant in his humility, gentleness and patience.” It must also become blood, was a son of Israel. Too often in history our apparent in our ecumenical relationships. A common churches have failed to honor this. After the conviction in many churches is that the more we are in Holocaust, it is the distinctive task of the German Christ, the closer we are to each other. Especially on churches to combat antisemitism. Similarly all churches this 500th anniversary of the Reformation, we are are called to bring forth reconciliation in their reminded of both the achievements and tragedies of communities and resist all forms of human our history. The love of Christ compels us to live as discrimination, for we are all part of God’s covenant. renewed beings in actively seeking unity and QUESTIONS reconciliation.  How do we as Christian communities understand QUESTIONS being part of God’s covenant?  What forms of discrimination do our churches need  What helps me to recognize that I am a new to address today in our societies? creation in Christ?  What are the steps I need to take to live out my new PRAYER life in Christ? Merciful God, out of love  What are the ecumenical implications of being a you made a covenant with your people. new creation? Empower us to resist

all forms of discrimination. PRAYER Let the gift of your loving covenant Triune God, you reveal yourself to us fill us with joy and inspire us to greater unity. as Father and creator, as Son and Saviour, Through Jesus Christ, our risen Lord, and as Spirit and giver of life, who lives and reigns with you and the Holy Spirit and yet you are one. now and forever. Amen. You break through our human boundaries and renew us. DAY 7 THE MINISTRY OF Give us a new heart to overcome RECONCILIATION all that endangers our unity in you. (2 Corinthians 5:18-19) We pray in the name of Christ Jesus, Genesis 50:15-21 Joseph is reconciled with his by the power of the Holy Spirit. Amen. brothers 44

Psalm 72 God’s kingdom brings where there is sadness, joy”. righteousness and peace We pray in the name of Christ Jesus, 1 John 3:16b-21 God’s love compels us to love by the power of the Holy Spirit. Amen. one another John 17:20-26 Jesus prays for the unity of his DAY 8 RECONCILED TO GOD church (2 Corinthians 5:20)

COMMENTARY Micah 4:1-5 In the last days justice will reign Psalm 87 Glorious things are spoken of Reconciliation between God and human beings is the God key reality of our Christian faith. Paul was convinced Revelation 21:1-5a God will make a new heaven that the love of Christ compels us to bring God’s and a new earth reconciliation to bear in all aspects of our life. Today John 20:11-18 Meeting the risen Christ leads this leads us to examine our consciences in relation to to personal mission our divisions. As the story of Joseph demonstrates, God always gives the grace needed for the healing of COMMENTARY broken relationships. The great reformers such as Martin Luther, Ulrich What if? What if the prophecies in the Bible actually Zwingli and John Calvin, as well as many who came true? If the wars between people stopped and if remained Catholics, such as Ignatius of Loyola, Francis life-giving things were to be made out of the weapons de Sales and Charles Borromeo, sought to bring about of war? What if God’s justice and peace reigned, a renewal in the Western church. However, what should peace which was more than simply the absence of war? have been a story of God’s grace was also marred by If all of humanity came together for a celebration in human sinfulness and became a story of the rending of which not a single person was marginalized? What if the unity of God’s people. Compounded by sin and there really was no more mourning, no more tears, and warfare, mutual hostility and suspicion deepened over no more death? It would be the culmination of the the centuries. reconciliation that God brought about in Jesus Christ. The ministry of reconciliation includes the work of It would be heaven! overcoming divisions within Christianity. Today, many Psalms, canticles, and hymns sing of the day when Christian churches work together in mutual trust and the whole perfected creation finally arrives at its goal, respect. One positive example of ecumenical the day when God will be “all in all”. They tell about reconciliation is the dialogue between the Lutheran the Christian hope for the fulfilment of God´s reign, World Federation and the Mennonite World when suffering will be transformed into joy. On that Conference. After the dialogue results were published day, the Church will be revealed in her beauty and in the document “Healing Memories: Reconciling in grace as the one body of Christ. Wherever we gather in Christ”, the two organizations held a penitential service the Spirit to sing together about the fulfilment of God’s together in 2010 followed by further reconciliation promises, the heavens break open and we begin here services throughout Germany and in many other and now to dance to the melody of eternity. countries. As we can already experience this presence of heaven, let us celebrate together. We may be inspired QUESTIONS to share images, poems and songs from our particular

traditions. These materials can open up spaces for us to  Where do we see the need for a ministry of experience our common faith in and hope for God’s reconciliation in our context? Kingdom.  How are we responding to this need? QUESTIONS PRAYER

 How do you envision heaven? God of all goodness, we give you thanks for reconciling us and the whole world  Which songs, stories, poems, and pictures from to yourself in Christ. your tradition give you the feeling of participating in Empower us, our congregations and our churches the reality of God´s eternity? in ministries of reconciliation. PRAYER Heal our hearts and help us to spread your peace. Triune God, Father, Son and Holy Spirit, “Where there is hatred, let us sow love; we thank you for this week of prayer, where there is injury, pardon; for being together as Christians where there is doubt, faith; and for the different ways where there is despair, hope; we have experienced your presence. where there is darkness, light; Let us always praise your holy name together 45 so that we may continue to grow in unity and and animosity between the denominations were reconciliation. Amen. rampant. Lamb of God, the heavens adore you, The 19th century saw the advent of other churches the saints and angels sing before you and denominations in Germany, among them the with harp and cymbals' clearest tone. Baptist and Methodist as well as old-confessional Of one pearl each shining portal, churches (the Old Lutheran, Old Reformed and Old where, joining with the choir immortal, Catholic churches). Their rise was often due to inner we gather round your radiant throne. church protest movements. As a result, these churches No eye has seen that light, were relatively small in number and mostly disinclined no ear the echoed might to ecumenical relations. of your glory; After World War II, the situation of the Christian yet there shall we in victory churches in Germany changed significantly. About 12 sing shouts of joy eternally! million people of German ancestry fled or were expelled from Eastern Europe. When they were settled [German: “Wachet auf, ruft uns die Stimme,” author: in Germany no consideration was given to the question Philipp Nicolai (1599); English: “Wake, awake, the of which Christian tradition they belonged to. night is flying” (third stanza), translated by Catherine Protestants came to live in Catholic areas and vice Winkworth] versa. As a result, Protestants and Catholics came in closer contact with each other. THE ECUMENICAL SITUATION Post-War economic and industrial growth created a  demand for labour, resulting in agreements between the IN GERMANY German government and many Mediterranean countries concerning “guest workers”. In this way people from WORKING TOGETHER IN A CHANGING Italy, Spain, Portugal, , Yugoslavia, Turkey, SOCIETY Morocco and Tunisia came to Germany, which increased the confessional and religious diversity of the Of the 81 million inhabitants in Germany today, 50 country. This saw in particular an increase in the million are Christian. Most of them belong either to the Orthodox presence in Germany. Although it was initially Roman Catholic Church or to one of the Protestant thought that they would return to their home countries regional churches which together make up the after a couple of years (hence the name “guest Evangelical Church in Germany (EKD). Although workers”), many stayed and left their mark on German small by comparison, there are also “Free Churches”, life and culture. The 1980s saw an increase of the Orthodox Church and, indeed, all major Christian immigrants with German roots from the former Soviet traditions are present in Germany today. Union, many of whom were Orthodox, Baptist or Centuries ago, Germany consisted of many Jewish. In recent years war, terror and social unrest in kingdoms and principalities but was united by a the Middle East, Africa, Afghanistan, Ukraine and many common church. The Reformation, led among others by other countries have generated a large flow of refugees. Martin Luther, resulted in schisms within Western While most of these flee to neighbouring regions, there Christianity and ultimately in wars between Catholic and are increasing numbers of migrants seeking refuge in Protestant forces. The Peace of Augsburg (1555) Germany and in other European countries. temporarily put an end to these conflicts by stipulating In former Eastern Germany the churches, most that the people of a kingdom or principality were to especially the Protestant church, played a key role in the adhere to the faith of their ruler. Those who believed events leading up to the fall of the Berlin wall (1989) and differently were forced to convert or move to a different the downfall of the Communist government. Even that, region. These provisions applied to Lutherans and however, did not prevent the Christian faith from losing Catholics, but not to the followers of Calvin and the its significance in East Germany. The British newspaper, Anabaptists, who were thus subject to persecution. The The Guardian, went so far as to describe East Germany as Peace of Augsburg held for over six decades until the “the most godless place on earth”. The rule of the outbreak of the Thirty Years War (1618-1648). Peace Communist government was by no means the only was re-established by the Peace of Westphalia which reason for the lack of religiosity there; the Christian faith affirmed the Peace of Augsburg, this time, however, had been on the decline in East Germany even before with provision for Calvinists. As a result, the German the communists came to power. The atheism there is people lived in regional denominational isolation. not at all aggressive in nature, like that of the so-called Confessional diversity within a sovereign land was “new atheists”. Instead, it is characterized by a deep- unthinkable, and, driven by the horrors of war, mistrust rooted indifference to any kind of faith. When people in Berlin were asked whether they considered themselves to be believers or unbelievers, one person responded: “I’m neither, I’m normal”.  This text is reproduced under the sole authority and responsibility of the Council of Churches in Germany (ACK). 46

Today Germany is home to people of many different place every two years, and are organized by the Central cultural backgrounds and of different – or no – beliefs. Committee of German Catholics and the German About one third of the population belongs to one of the Evangelical Kirchentag (DEKT), respectively. In principle, Protestant regional churches in the EKD, one third is they are primarily gatherings for the members of one Roman Catholic and just under one third does not church, but for many years now members of different adhere to any faith. 1,7% of the population are churches have attended or have even been invited as Orthodox Christians, another 1,8% are members of one guest speakers. of the free churches. These are mostly churches which In 2003 and in 2010 all the member churches of the have strong historical and theological links to the German Council of Churches joined together to Reformation but do not have ties to the state like the organise a similar convention on an ecumenical level Roman Catholic Church and the EKD. 4,9% of the called an Ökumenischer Kirchentag. Many issues that are people in Germany are Muslim, 0,1% are Jewish. important to German society were discussed (the The churches in Germany have not yet overcome global financial crisis, climate change, ethical questions all their differences, but they have learned to work concerning human life, justice, etc.). Of equal together. During the rule of the National Socialists importance were the many Bible studies, theological there were Christians who collaborated with the discussions, and ecumenical worship services. Holding government. Others, however, offered resistance and these gatherings, especially the ecumenical Kirchentage, is were imprisoned or sent to concentration camps. The an excellent opportunity for Christians in Germany to common experience of living and suffering under the demonstrate not only that they are still active, but also dictatorship of the Nazis brought Christians of that they are prepared to work together and to engage different traditions closer together. Today, German the rest of German society in dialogue. churches do a much better of cooperating in order to fulfil the mission of the Church and witness to the THE COUNCIL OF CHURCHES IN GERMANY Gospel in word and deed. Because the Roman Catholic The Council of Churches in Germany (Arbeitsgemeinschaft Church and the EKD each have many members, they Christlicher Kirchen, ACK) was founded on 10 March also make up a large part of the ecumenical 1948, i.e. a few months before the World Council of cooperation that takes place in Germany. Churches was established. The founding members were Much of the ecumenism in Germany occurs at the the EKD, Mennonites, Baptists, Methodists and the grassroots level, for example the Prayer Week of the Old-Catholic Church. In 1974, ten years after the Evangelical Alliance and the Week of Prayer for Decree on Ecumenism had been adopted by the Christian Unity. Neighbouring parishes and Second Vatican Council, the Catholic Bishops’ congregations often organize ecumenical activities like Conference of Germany joined the Council of Bible study, discussing theological topics, celebrating Churches. The Orthodox Church, too, became a festivals, creating a common website, visiting people member in 1974. After the reunification of Germany who are new to the community and distributing leaflets the West German and the East German Councils of at a local train station that contain information about Churches merged. Both councils had had different the Christian churches. This kind of work is usually structures and membership, so it was necessary to form done by volunteers who are members of the local a new ecumenical body with new statutes. Today the churches. In some regions congregations and parishes Council of Churches in Germany has 17 member enter into local ecumenical partnerships, signing a churches. In addition, six churches are guest members formal agreement that shapes their cooperation. These and four ecumenical organizations have observer agreements are usually based on similar written status. agreements between the leaders of the churches In 2003, during the first Ecumenical Kirchentag in concerned. Berlin, representatives of all member churches of the Ecumenical co-operation also occurs on the level of ACK celebrated an ecumenical service and signed the church leadership. For example, a group of Catholic and Charta Oecumenica produced by the Conference of Protestant bishops from the EKD meets twice a year to European Churches and the Council of European discuss current topics that affect the churches. Another Episcopal Conferences of the Roman Catholic Church. group discusses theological issues – such as the concept The ACK also published its own text which reflects on of human dignity. In addition to these bilateral meetings, the meaning of the Charta Oecumenica in the German there are also regular meetings between representatives context and on how the Charta can be put into practice of the Orthodox Bishops’ Conference with Roman in Germany. Catholic and with Protestant bishops, respectively, and In 2010, during the second Ecumenical Kirchentag in between the Association of Free Churches and the Munich, the ACK established an “Ecumenical Day of EKD. Creation”, thus implementing one of the recommendations of Large church conventions or gatherings for the the Charta Oecumenica. The Ecumenical Day of Creation members of a church are a typical feature of the German is intended both to be a common witness to our belief Christian landscape. For Catholics they are called in God as Creator and to remind us of our joint task in Katholikentage, and for Protestants, Kirchentage. Both take preserving God’s creation. This Day of Creation is to 47 be celebrated each year on the first Friday in Doing justice to the fact that there are more than two September. The initial celebration of the Ecumenical churches in Germany and encouraging and enabling Day of Creation was held by the ACK in an Orthodox multilateral discourse and cooperation are some of the church in Brühl. Today the Day of Creation is ACK’s central goals. observed in cities all over Germany. The ACK Another challenge is the frustration that many encourages all German Christians to celebrate this day people feel, especially those who have laboured for a and publishes suggestions for worship services and long time at the grassroots level, when they cannot see additional material well in advance of September so any progress in ecumenical matters. This frustration is that people can use it to plan their own celebration. felt most sharply when it comes to sharing the Lord’s Another topic to which the Council of Churches Supper across confessional boundaries, known as has devoted much time and discussion is that of Eucharistic sharing. In Germany there are vast Baptism. In 2007 eleven member churches signed an numbers of couples who belong to different churches. agreement on the mutual recognition of Baptism. Five They not only yearn to be able to take communion members of the Council of Churches, among them the together, but many also feel deeply that the ecumenical Mennonites and the Baptists, felt unable to sign. Since movement should be bearing more fruit than it is, and then, the ACK has worked further on the issue of are dissatisfied when they see stagnation instead of Baptism. The subject was discussed by the General bold steps forward. Assembly of the ACK, and a public conference was Many people in Germany today have no real held in March 2014. The ACK also held a consultation knowledge of the Christian faith, and they do not seem with the Finnish Ecumenical Council on the same interested in understanding, let alone embracing it. If topic. the churches take their mission seriously to “go to all Articles 10 and 11 of the Charta Oecumenica nations and make them my disciples” (Mt 28:19) it recommend intensifying dialogue with representatives should be a priority for them to engage these people in of the Jewish faith, and they encourage encounters dialogue. Instead of dealing with this challenge between Christians and Muslims. Accordingly the ACK individually, the churches should face it together, has worked together with one Jewish and two Muslim learning from each other’s experience and encouraging organizations in an initiative called “Weißt du, wer ich each other. Focusing on their common faith can only bin?” (“Do you know who I am?”). This initiative strengthen the bond among the churches. Also, trying offered advice and financial support in encouraging together to communicate the Christian faith in an people of all three faiths to get to know each other and understandable way can lead the churches themselves to engage in common activities at a grassroots level. A to a deeper understanding of their own faith. The 500th young Muslim woman was employed to coordinate this anniversary of the Reformation can be seen as an effort. Funding was also given by German and opportunity to remind the public – Christians and non- European state institutions. believers alike – of what the Christian faith is all about: The ACK has also given much thought to the God’s love in Christ for us humans and for all creation. document “Christian Witness in a Multi-Religious That is why the churches in Germany have decided to World”, and has set up a task force to coordinate work make the anniversary a celebration of Jesus Christ on the subject. In 2014 a conference was held that gave (“Christusfest”). representatives of the member churches of the ACK and of the Evangelical Alliance (EA) the opportunity to WEEK OF PRAYER discuss matters relating to witness and interreligious dialogue. As a result, the EA and the ACK have FOR CHRISTIAN UNITY developed closer ties, and the EA has asked to join the ACK with observer status. THEMES 1968-2017

ECUMENICAL CHALLENGES In 1968, materials jointly prepared by the WCC Faith and Order Commission One of the main ecumenical challenges Germany faces and the Pontifical Council for Promoting Christian Unity were is maintaining a platform on which churches that are first used. smaller in number can meet with the two large churches face to face. The Roman Catholic Church and 1968 To the praise of his glory (Ephesians 1:14) the EKD are about the same size and have the same kinds of resources at their disposal. For that reason 1969 Called to freedom (Galatians 5:13) their cooperation comes naturally and covers a wide (Preparatory meeting held in Rome, Italy) variety of topics – everything from inter-church marriage to questions concerning the relationship 1970 We are fellow workers for God (1 Corinthians between state and church. Many times, however, they 3:9) work together on a strictly bilateral basis, the result (Preparatory meeting held at the Monastery of being that other churches and even the ACK itself Niederaltaich, Federal Republic of Germany) often do not have their due say in ecumenical matters. 48

1971 ... and the communion of the Holy Spirit (2 1983 Jesus Christ - the Life of the World (1 John Corinthians 13:13) 1:1-4) (Preparatory meeting in Bari, Italy) (Material from an ecumenical group in Ireland – Preparatory meeting held in Céligny 1972 I give you a new commandment (John 13:34) (Bossey), Switzerland) (Preparatory meeting held in Geneva, Switzerland) 1984 Called to be one through the cross of our Lord 1973 Lord, teach us to pray (Luke 11:1) (1 Corinthians 2:2 and Colossians 1:20) (Preparatory meeting held at the Abbey of (Preparatory meeting held in Venice, Italy) Montserrat, Spain) 1985 From death to life with Christ (Ephesians 2:4- 1974 That every tongue confess: Jesus Christ is Lord 7) (Philippians 2:1-13) (Material from Jamaica – Preparatory meeting (Preparatory meeting held in Geneva, held in Grandchamp, Switzerland) Switzerland) 1986 You shall be my witnesses (Acts 1:6-8) 1975 God’s purpose: all things in Christ (Ephesians (Material from Yugoslavia (Slovenia) – 1:3-10) Preparatory meeting held in Yugoslavia) (Material from an Australian group – Preparatory meeting held in Geneva, 1987 United in Christ - a New Creation (2 Switzerland) Corinthians 5:17-6:4a) (Material from – Preparatory meeting 1976 We shall be like him (1 John 3:2) or, Called to held in Taizé, France) become what we are (Material from Caribbean Conference of 1988 The love of God casts out fear (1 John 4:18) Churches – Preparatory meeting held in Rome, (Material from Italy – Preparatory meeting held Italy) in Pinerolo, Italy)

1977 Enduring together in hope (Romans 5:1-5) 1989 Building community: one body in Christ (Material from Lebanon, in the midst of a civil (Romans 12:5-6a) war – Preparatory meeting held in Geneva, (Material from Canada – Preparatory meeting Switzerland) held in Whaley Bridge, England)

1978 No longer strangers (Ephesians 2:13-22) 1990 That they all may be one ... That the world may (Material from an ecumenical team in believe (John 17) Manchester, England) (Material from Spain – Preparatory meeting held in Madrid, Spain) 1979 Serve one another to the glory of God (l Peter 4:7-11) 1991 Praise the Lord, all you nations! (Psalm 117 (Material from Argentina – Preparatory and Romans 15:5-13) meeting held in Geneva, Switzerland) (Material from Germany – Preparatory meeting held in Rotenburg an der Fulda, 1980 Your kingdom come (Matthew 6:10) Federal Republic of Germany) (Material from an ecumenical group in Berlin, German Democratic Republic – Preparatory 1992 I am with you always ... Go, therefore meeting held in Milan, Italy) (Matthew 28:16-20) Je suis avec vous... allez donc 1981 One Spirit - many gifts - one body (1 (Material from Belgium – Preparatory meeting Corinthians 12:3b-13) held in Bruges, Belgium) (Material from Graymoor Fathers, USA – Preparatory meeting held in Geneva, 1993 Bearing the fruit of the Spirit for Christian Switzerland) unity (Galatians 5:22-23) (Material from Zaire – Preparatory meeting 1982 May all find their home in you, O Lord (Psalm held near Zurich, Switzerland) 84) (Material from Kenya – Preparatory meeting 1994 The household of God: called to be one in held in Milan, Italy) heart and mind (Acts 4:23-37) (Material from Ireland – Preparatory meeting held in Dublin, Republic of Ireland)

49

1995 Koinonia: communion in God and with one 2006 Where two or three are gathered in my name, another (John 15:1-17) there I am among them (Matthew 18:18-20) (Material from Faith and Order – Preparatory (Material from Ireland – Preparatory meeting meeting held in Bristol, England) held in Prosperous, Co. Kildare, Ireland)

1996 Behold, I stand at the door and knock 2007 He even makes the deaf to hear and the mute (Revelation 3:14-22) to speak (Mark 7:31-37) (Material from Portugal – Preparatory meeting (Material from South Africa – Preparatory held in Lisbon, Portugal) meeting held in Faverges, France)

1997 We entreat you on behalf of Christ, be 2008 Pray without ceasing (1 Thessalonians 5:(12a) reconciled to God (2 Corinthians 5:20) 13b-18) (Material from Nordic Ecumenical Council – (Material from USA – Preparatory meeting Preparatory meeting held in Stockholm, held in Graymoor, Garrison, USA) Sweden) 2009 That they may become one in your hand 1998 The Spirit helps us in our weakness (Romans (Ezekiel 37:15-28) 8:14-27) (Material from Korea – Preparatory meeting L’Esprit aussi vient en aide à notre faiblesse held in Marseilles, France) (Material from France – Preparatory meeting held in Paris, France) 2010 You are witnesses of these things (Luke 24:48) (Material from – Preparatory meeting 1999 He will dwell with them as their God, they will held in Glasgow, Scotland) be his peoples (Revelation 21:1-7) (Material from Malaysia – Preparatory meeting 2011 One in the apostles’ teaching, fellowship, held in Monastery of Bose, Italy) breaking of bread and prayer (cf. Acts 2:42) (Material from Jerusalem – Preparatory meeting 2000 Blessed be God who has blessed us in Christ held in Saydnaya, Syria) (Ephesians 1:3-14) (Material from the Middle East Council of 2012 We will all be Changed by the Victory of our Churches – Preparatory meeting held in La Lord Jesus Christ (cf. 1 Corinthians 15:51-58) Verna, Italy) (Material from Poland – Preparatory meeting held in Warsaw, Poland) 2001 I am the Way, and the Truth, and the Life (John 14:1-6) 2013 What does God require of us? (cf. Micah 6, 6- (Material from Romania – Preparatory meeting 8) held at Vulcan, Romania) (Material from India – Preparatory meeting held in Bangalore, India) 2002 For with you is the fountain of life (Psalm 36:5-9) 2014 Has Christ been divided ? (1 Corinthians 1:1- (Material CEEC and CEC – Preparatory 17) meeting near Augsburg, Germany) (Material from Canada – Preparatory meeting held in Montréal, Canada) 2003 We have this treasure in clay jars (2 Corinthians 4:4-18) 2015 Jesus said to her: Give me to drink (John 4, 7) (Material churches in Argentina – Preparatory (Material from Brazil – Preparatory meeting meeting at Los Rubios, Spain) held in São Paulo, Brazil)

2004 My peace I give to you (John 14:23-31; John 2016 Called to proclaim the mighty acts of the Lord 14:27) (cf. 1 Peter 2:9) (Material from Aleppo, Syria – Preparatory (Material from Latvia – Preparatory meeting meeting in Palermo, Sicily) held in Rīga, Latvia)

2005 Christ, the one foundation of the church (1 2017 Reconciliation - The Love of Christ Compels Corinthians 3:1-23) Us (2 Cor 5: 14-20) (Material from Slovakia – Preparatory meeting (Material from Germany – Preparatory in Piestaňy, Slovakia) meeting held in Wittenberg, Germany)

50

KEY DATES IN THE HISTORY 1964 The Decree on Ecumenism of Vatican II emphasizes that prayer is the soul of the OF THE WEEK OF PRAYER ecumenical movement and encourages FOR CHRISTIAN UNITY observance of the Week of Prayer. 1966 The Faith and Order Commission of the c. 1740 In Scotland a Pentecostal movement arose, World Council of Churches and the Secretariat with North American links, whose for Promoting Christian Unity [now known as revivalist message included prayers for and the Pontifical Council for Promoting Christian with all churches. Unity] begin official joint preparation of the 1820 The Rev. James Haldane Stewart publishes Week of Prayer material. “Hints for the General Union of Christians 1968 First official use of Week of Prayer material for the Outpouring of the Spirit”. prepared jointly by Faith and Order and the 1840 The Rev. , a convert to Secretariat for Promoting Christian Unity (now Roman Catholicism, suggests a “Union of known as the Pontifical Council for Promoting Prayer for Unity”. Christian Unity). 1867 The First Lambeth Conference of Anglican 1975 First use of Week of Prayer material based on a Bishops emphasizes prayer for unity in the draft text prepared by a local ecumenical Preamble to its Resolutions. group. An Australian group was the first to 1894 Pope Leo XIII encourages the practice of a take up this plan in preparing the 1975 initial Prayer Octave for Unity in the context of draft. Pentecost. 1988 Week of Prayer materials were used in the 1908 First observance of the “Church Unity inaugural worship for The Christian Federation Octave” initiated by the Rev. Paul Wattson. of Malaysia, which links the major Christian 1926 The Faith and Order movement begins groupings in that country. publishing “Suggestions for an Octave of 1994 International group preparing text for 1996 Prayer for Christian Unity”. included representatives from YMCA and 1935 Abbé Paul Couturier of France advocates the YWCA. “Universal Week of Prayer for Christian 2004 Agreement reached that resources for the Unity” on the inclusive basis of prayer for “the Week of Prayer for Christian Unity be jointly unity Christ wills by the means he wills”. published and produced in the same format by 1958 Unité Chrétienne (Lyons, France) and the Faith and Order (WCC) and the Pontifical Faith and Order Commission of the World Council for Promoting Christian Unity Council of Churches begin co-operative (Catholic Church). th preparation of materials for the Week of 2008 Commemoration of the 100 anniversary of Prayer. the Week of Prayer for Christian Unity. (Its 1964 In Jerusalem, Pope Paul VI and Patriarch predecessor, the Church Unity Octave, was Athenagoras I prayed together Jesus’ prayer first observed in 1908). “that they all may be one” (John 17).

51