The Ecumenical Review marks 50th anniversary of Second Vatican Council

22 January 2015 – World Council of Churches Press Centre

The current issue of The Ecumenical Review, a quarterly journal of the World Council of Churches (WCC), takes as its theme “Vatican II in Retrospect.” Celebrating a half-century of dialogue emanating from the Second Vatican Council’s decree on ecumenism Unitatis Redintegratio, central topics and operating methods of the council’s sessions are recalled by Martin E. Marty of the University of Chicago, John Gibaut of the WCC commission on Faith and Order, and Oxford-based researcher Donald W. Norwood.

Additional features in The Ecumenical Review suggest further steps toward unity. In an appeal for continued inter-confessional commitment, Ernst M. Conradie advances an overture toward development of a truly ecumenical theology of creation. Member associations of the German East Asia Mission offer an open letter to Christians in Japan and South Korea, “Together on the Pilgrimage of Justice and Peace,” arising from the Just Peace in East Asia conference at Wittenberg, Germany in the autumn of 2014.

The “ecumenical chronicle” section of the journal reproduces a study document on inter-religious dialogue and cooperation that was accepted by the WCC central committee in July 2014: “Who Do We Say That We Are? Christian Identity in a Multi-religious World.” Following a series of consultations exploring Christian self-identity in relation to interactions with a series of other world religions, this major text “seeks to draw together the reflections and work of the last decade.”

For additional resources, visit the World Council of Churches.

Reform, Revival or Reversal: The Reformation 500 Years On

From Toronto School of Theology.

With the 500th anniversary of the Reformation at hand in 2017, the question of how to commemorate it is upon us.

Do we celebrate the Reformers’ renewal of the church in light of the gospel? Do we mourn the division of the one, catholic church? Or have events like the globalization of Christianity and the rise of Pentecostalism made the 16th-century debates irrelevant?

Join us as Professor Ephraim Radner and a panel of theologians representing a variety of Christian traditions wrestle through these important questions and more.

Lecture
Dr. Ephraim Radner, Professor of Historical Theology, Wycliffe College. Toronto

Respondents:
Dr. Gill Goulding, Associate Professor of Systematic Theology and Director, Advanced Degree Programs, Regis College, Toronto
Rev Michael Stahl, head of communications for the Evangelical Church of North Germany, Hamburg
Dr. John Vissers, Director of Academic Programs and Professor of Historical Theology, Knox College. Toronto
Dr. John Rempel, Director of Toronto Mennonite Theological Centre and previous Professor of Historical Theology and Anabaptist Studies at Associated Mennonite Biblical Seminary (AMBS), Indiana

Tuesday, February 24, 2015
4:00 – 6:00 p.m.
Sheraton Hall, Wycliffe College (5 Hoskin Avenue, Toronto)

Reception to follow.

Please let us know you are coming by emailing us at events@wycliffe.utoronto.ca.

Anointing Jesus’ Feet: Mary’s Example

By Elizabeth Soto Albrecht

The Gospel of John serves as a genesis. The writer makes a clear case that Jesus, the Word made flesh, was here from the beginning. The Logos, the Word, was here just as love is before service. The public ministry of Jesus, according to the Gospel of John, reaches its climax with the act of Lazarus’ resurrection. This event instigates the plot to kill Jesus and eliminate Lazarus as the living evidence of Jesus’ power over death. The Gospel of John places this miracle at the end of the first part of the narrative about Jesus’ life.

In John 12, Jesus and Lazarus are not taking the main roles, though. That role belongs to Mary; she has center stage. Her anointing of Jesus is an act, as some have stated, of “pure extravagance.” But for Judas it is “a waste, and could have been used for the poor.” In reality the writer wants the reader not to guess what is behind Judas’ comments. He wants the reader to see Judas’ hunger for money and his desire for attention.

But Judas forgets that it is a poor woman performing this prophetic act. She gives all she has as an act of gratitude. For Mary, it is an act of solidarity—“acompañamiento,” as Central Americans would say. The writer gives us the theological meaning of “anticipation of Jesus’ death.”

The full column, parts of which are adapted from Albrecht’s presentation at the 2014 Bridgefolk conference, can be read at Mennonite Church USA.

On the bridge between Mennonite and Catholic shores

Bridgefolk couple Laura Funk and Gilbert Detillieux share their story in the Nov. 10 issue of The Canadian Mennonite:

Even if we grow up hearing stories of the Good Samaritan and the Woman at the Well, we may be more hesitant to seek out those who are different from us in real life. And that may be true all the more if we have grown up in a community where everyone knows everyone else and they all have a lot in common. (This can be true in faith communities, too, unfortunately. Sometimes we become educated beyond our faithfulness.)

But if we are to be true to the ways of Jesus, it may be important to look across the river, and get to know our neighbour on the other side. Sometimes surprising things happen when we venture out and stretch our comfort zones. Our story is one of those examples.

The full story is available here.

Pope Francis: “War is never necessary, nor is it inevitable.”

Vatican City, 8 September 2014 (VIS) – This Sunday the Holy Father sent a video message to all the representatives of the Christian Churches, ecclesial communities and all heads of world religions who will meet in the Belgian city of Antwerp from 7 to 9 September for the International Meeting for Peace organised by the Sant’Egidio Community. This year’s theme, “Peace is the Future”, commemorates the dramatic outbreak of the First World War one hundred years ago, and evokes a future in which mutual respect, dialogue and cooperation will help banish the sinister phantom of armed conflict.

“In these days, in which many people throughout the world need help to find the way to peace, this anniversary teaches us that war is never a satisfactory means of redressing injustice or reaching balanced solutions to social and political discord. In the final analysis every war, as Pope Benedict XV stated in 1917, is a ‘useless massacre’. War drags populations into a spiral of violence that is then shown to be difficult to control; it demolishes what generations have worked to build and paves the way for injustice and even worse conflicts.”

Pope Francis stressed that “we cannot remain passive” when faced with “the innumerable conflicts and wars, declared and undeclared, that nowadays afflict the human family and ruin the lives of the youngest and of the elderly, poisoning long-standing relationships of co-existence between different ethnic groups and religions.” He remarked that with the power of prayer “our various religious traditions are able, in the spirit of Assisi, to offer a contribution to peace. … I hope that these days of prayer and dialogue will serve to remind us that the search for peace and understanding through prayer can create lasting bonds of unity and prevail over the passions of war. War is never necessary, nor is it inevitable. There is always an alternative: the path of dialogue, encounter and the sincere search for truth.”

“The moment has arrived for the heads of all religions to cooperate effectively in the task of healing wounds, of resolving conflicts and seeking peace. Peace is the sure sign of commitment to God’s cause.” The Pontiff concluded by encouraging all those present to be “builders of peace” and to convert communities into “schools of respect and dialogue with those of other ethnic or religious groups, places in which we learn to overcome tensions, promote equitable and peaceful relations among peoples and social groups, and build a better future for the generations to come.”

On the journey with Lutheran brothers and sisters: an interview with John D. Roth

By Andre Gingerich Stoner

At its most recent meeting, the Executive Board asked Ervin Stutzman, executive director, to send a letter of greeting and Christian friendship to Rev. Elizabeth Eaton, Presiding Bishop of the Evangelical Lutheran Church in America. The letter recounts with gratitude the remarkable developments in Mennonite-Lutheran relations in the past fifteen years. It acknowledges ways Anabaptists, too, have at times misrepresented Lutherans and Lutheran practices.

Further, the letter responds to occasional informal questions from Lutheran leaders as to whether Mennonites regard Lutherans as fully part of the body of Christ. Finally it affirms the current three-way dialogue on baptism between Mennonite World Conference, the Lutheran World Federation and the Vatican.

John Roth, professor of history at Goshen (Ind.) College, was part of the formal dialogue with Lutherans both on behalf of Mennonite Church USA and later Mennonite World Conference. We have asked him to reflect on the content and the significance of the recent letter sent on behalf of Mennonite Church USA to Presiding Bishop Eaton of the ELCA.

See the interview here.

Resisting an evil spirit: persecuted Nigerians uphold the gospel of peace

May 8, 2014 by Paul Schrag, Mennonite World Review

While Christians in North America debate theology and church rules, those in Nigeria face far greater challenges. The threat of death, fleeing one’s home or seeing one’s place of worship attacked and destroyed will put other problems in perspective.

Victims of persecution include members of the Church of the Brethren, whose Anabaptist peace beliefs are being tested.

How can Brethren leaders tell their members not to defend their homes and families? asks Samuel Dante Dali, president of the Church of the Brethren in Nigeria, in the Brethren Messenger magazine. Dali describes a “struggle to face a virtually impossible situation and yet maintain a voice for peace.”

Continue reading “Resisting an evil spirit: persecuted Nigerians uphold the gospel of peace” →

Praying an Anabaptist office

by Chris Labadie

This semester, as part of Fr. Anthony’s School of Theology•Seminary course on the Liturgy of the Hours, we had the assignment of praying an intentional “office” experience and journaling about how the prayer connected with our daily life and the course materials.

I chose to spend the week of Easter praying morning and evening prayers from Take Our Moments and Our Days: An Anabaptist Prayer Book. This was a fascinating exercise – coming from my usual base in the more traditional aspects of Catholic liturgy – because historically the Anabaptist worship tradition is much freer and rooted in the movement of the Spirit. “Anabaptist” is an umbrella term for various groups growing out of the “Radical Reformation” – Amish, Hutterites, Mennonites, Brethren, Bruderhof, Apostolic Christian Church – but from what I have researched Take our Moments and Days is associated primarily with Mennonites. The idea that there would be a set form of liturgical worship in the Anabaptist tradition intrigued me because I wondered how this would work with the freer worship style.

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How I met the Mennonites

by Beverly Schmitt, Michigan

How I met the Mennonites is a story of stories which began in the early seventies. One glorious May Wednesday, my husband and I drove from our southwest Michigan home to the rural Shipshewana, Ind., community with three hundred some residents, for the weekly flea market and auction we’d heard so much about. On Wednesdays, however, an extra twenty thousand people, from all over the Midwest and beyond, showed up for the festivities: for the fruit and vegetable market, home-baked goods, and auctions of livestock, household goods and tools; acres of wares for sale and… the local community of Amish and Mennonites.

Yes, as we shared the road with horse-drawn buggies, we’d noticed the simple, white farm houses, no power lines, cheerful gardens, colorful laundry, teams plowing the fields, children at the one room schoolhouses, and bake sales of cookies, pies, breads, egg noodles and angel food cakes, tended by gentle people whose dress and language reflected another place and time. We stopped and sampled the quiet hospitality of folks living their faith with simplicity, in harmony with the land and others, not for show, but clearly in a way that set them apart. We were smitten, and wanted our Catholic grade-school children to experience this culture and its values – a spirit caught, not taught.

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