Cardinal Lehmann and Rev.
Darr, who opened the Encounter with a dialogue, will now share in a
closing dialogue their impressions as to whether it has been given to us to reach the agreed goals
of the Encounter, and whether the ecumenical movement has gained new strength and a new
perspective. The session will then be c10sed by the two Presidents.
Fifteenth Step: Evening prayer according to the Oprthodox Tradition (19h15)
We will praise God together and give thanks for the fruits which this day has borne, in a Vesper
service according to the Orthodox tradition.
Sixteenth Step: "Promenade en bateau"
There will be an opportunity to strengthen our ecumenical fellowship by sharing a boat trip around
Strasbourg at night.
Sundav. 22 Aoril 2001
Seventeenth Step: Confessional celebrations (8.00 - 10.00)
The churches in Europe have not yet found their way to unity. Each confession will celebrate the
Eucharist in its own church in Strasbourg. But we are on the way together towards unity, which
we will demonstrate following these worship services as we make our separate pilgrimages to one
meeting point, St. Thomas' Church, and gather there for common prayer in a Closing Worship
Service.
Eighteenth Step: Closing worship - Signature of the Charta Oecumenica
At the end of the Closing Worship Service, the Charta Oecumenica will be signed by the two
Presidents of CCEE and CEC. This way both Organisations (CCEE and CEC) will reaffirm the
concerns of the Charta Oecumenica and commend it as a basic text to aII Churches and Bishops'
Conferences in Europe, that they may seek to receive and implement it in their own contexts.
If the Spirit of Jesus is given to us during the Encounter, urging us towards unity and giving us
courage to take steps towards the unity of the churches and toward helping to build Europe, then
the participants in the Encounter, the church leaders and young Christians, are the first witnesses
to this new start in the ecumenical movement. They are also the first messengers to be sent out
with the concerns of the Charta Oecumenica; therefore, after the signing of the Charta, a copy of
it in a backpack will be given to each participant, as a sign of his or her willingness to be sent in
this way. For aII participants in the Closing Worship Service and also for the representatives of the
media, the backpacks are an image of our being sent forth on the roads throughout Europe with
the message of the Gospel and with the concerns of the Charta Oecumenica. We are placing
ourselves publicly and visibly within the tradition of the first sending forth, when Jesus entrusted
to his disciples the ever new message: The kingdom of God is near!
54
EMBARGO UNTIL 22.4.2001
Charta Oecumenica
Guidelines for the Growing Cooperation among the
Churches in Europe
"G/ory be to the Father, and to the Son, and to the Ho/y Spirit"
As the Conference of European Churches (CEC) and the Council of European 8ishops' Conferences
(CCEEJ we are, in the spirit of the Messages from the two European Ecumenical Assemblies of
8asle (1989) and Graz (1997), firmly resolved to preserve and develop the fellowship that has
grown up among us, We give thanks to the Triune God for guiding our steps towards an ever
deeper fellowship through the Holy Spirit.
Various forms of ecumenical co-operation have already proved themselves. Christ's prayer is:
••...that they may aII be one. As you, Father, are in me and 1 am in you, may they also be in us, so
that the world may believe that you have sent me" (John 17:21). If we are to be faithful to this
prayer, we cannot be content with the present situation. Instead, aware of our gUl'lt and ready to
repent, we must strive to overcome the divisions stitI existing among us, so that together we may
credibly proclaim the message of the Gospel among aII people.
Listening together to God's word in Holy Scripture, challenged to confess our common faith and to
act together in accordance with the perceived truth, let us bear witness to the love and hope
which are for aII people.
Europe - from the Atlantic to the Urals, from the North Cape to the Medlterranean - is today more
pluralist in culture than ever before. With the Gospel, we want to stand up for the dignity of the
human person created in God's image and, as churches together, contribute towards reconciling
peoples and cultures.
In this spirit, we adopt this charter as a common commltment to dialogue and co-operation. It
describes fundamental ecumenical responsibilities, from which follow a number of guidelines and
commitments. It is designed to promote an ecumenical culture of dialogue and co-operation at aII
levels of church life, and to provide agreed criteria for this. However, it has no magisterial or
dogmatic character, nor is It legally binding under church law. Its authority wil/ derive from the
voluntary commitments of the European churches and ecumenical organisations. 8uilding on this
basic text, they can formulate their own local addenda, designed to meet their own specific
challenges and resulting commitments.
I To the Conference of European Churches (CEC) belong almost aII Orthodox, Protestant, Anglican, Old-Catholic and
independent churches in Europe. In the Council of European 8ishops' Conferences (CCEE) are represented aII Roman
Catholic 8ishops' Conferences in Europe.
55
 I We commit ourselves
to discuss our plans for evangelisation with other churches, entering into agreements with
WE BELIEVE IN them and thus avoiding harmful competition and the risk of fresh divisions;
"ONE HOLY CATHOLIC ANO APOSTOLIC CHURCH" to recognise that every person can freely choose his or her religious and church affiliation as a
matter of conscience, which means not inducing anyone to convert through moral pressure or
"(Make) every effort to maintain the unity of the Spirit in the bond of peace. There is material incenti ve, but also not hindering anyone from entering into conversion of his or her
own free will.
one body and one Spirit, just as you were called to the one hope of your calling, one
Lord, one faith, one baptism, one God and Father of aII, who is above aII and through
aII and in aII" (Ephesians 4:3-6)
3. Moving towards one another
1. Called Together to Unity in Faith
'"
which has been marked by many beneficial experiences but also by schisms, hostilities and even
With the Gospel of Jesus Christ, according to the witness of Holy Scripture and as expressed in the
{In armed
the conflicts.
spirit of the Gospel,
Human guilt,welack
mustof reappraise toqether
love and the the abuse
frequent history ofoffaith
the and
Christian ~hlJrches,
the church for
ecumenicarNicene-Constanfinopolitan Creed of 381, we believe in the Triune God: the Father, Son
and Holy Spirit:Secausewe here confess "one, holy, catholic and apostolic church" our paramount political interests have severely damaged the credibility of the Christian witness.
ecumenlcal tas~ is to show forth this unity, which is always a gift of God.
Ecumenism therefore begins for Christians with the renewal of our hearts and the willingness to
Fundamental differences in faith are still barriers to visible unity. There are different views of the repent and change our ways. The ecumenical movement has already helped to spread
reconciliation.
church and its oneness, of the sacraments and ministries. We must not be satisfied with this
situation. Jesus Christ revealed to us on the cross his love and the mystery of reconciliation; as his
followers, we intend to do our utmost to overcome the problems and obstacles that still divide the It is important to acknowledge the spiritual riches of the different Christian traditions, to learn
churches. from one another and 50 to receive these gifts. For the ecumenical movement to f10urish it is
particularly necessary to integrate the experiences and expectations of young people and actively
We commit ourselves encourage their participation.

to follow the apostolic exhortation
common understanding of Christ's
in the power of the Holy Spirit, to
in the one faith, expressed in the
as well as in common witness and
of the Letter to the Ephesians and persevere in seeking a
message of salvation in the Gospel;
work towards the visible unity of the Church of Jesus Christ
mutual recognition of baptism and in eucharistic fellowship,
service.
We commit ourselves
- to overcome the feeling of self-sufficiency within each church, and to eliminate prejudices; to
seek mutual encounters and to be available to help one another;
- to promote ecumenical openness and co-operation in Christian education, and in theological
training, continuing education and research.

4. Acting together
II
Various forms of shared activity are already ecumenical. Many Christians from different churches
ON THE WAY TOWAROS THE VISIBLE FELLOWSHIP /1 live side by side and interact in friendships, in their neighbourhoods, at work and in their families.
Couples in interdenominational marriages especially should be supported in experiencing
OF THE CHURCHES IN EUROPE ecumenism in their daily Iives.

"By this everyone will know that you are my disciples, We recommend that bilateral and multilateral ecumenical bodies be set up and maintained for co-
if you have (ove for one another" (John 13:35) operation at local, regional, national and international levels. At the European level it is necessary
to strengthen co-operation between the Conference of European Churches and the Council of
European Bishops' Conferences (CCEE) and to hold further European Ecumenical Assemblies.

- 2. Proclaiming the Gospel together In the event of conf1icts between churches, efforts towards mediation and peace should be
initiated and/or supported as needed.

both most
word important
and deed,task
for ofthe We commit ourselves
LThe the salvation
churches ofin aII. The iswidespread
Europe the commonlack of corporateof
and
proclamationindividualin
the Gospel,
orientation and falling away from Christian values challenge Christians to testify to their faith, - to act together at aII levels of church Iife wherever conditions permit and there are no reasons
particularly in response to the quest for meaning which is being pursued in 50 many forms. This of faith or overriding expediency mitigating against this;
witness will require increased dedication to Christian education (e.g. Qltechism c1asses) and to defend the rights of minorities and to help reduce misunderstandings and prejudices
pastoral care in local congregations, with a sharing of experiences in these fields. It is equally between majority and minority churches in our countries.
important for the whole people of God together to communicate the Gospel in the public domain,
which also means responsible commitments to social and political issues.

56 57
 5. Praying together
Our faith helps us to learn from the past, and to make our Christian faith and love for our
The ecumenical movement Iives from our hearing God's word and letting the Holy Spirit work in us neighbours a source of hope for morality and ethics, for education and culture, and for political
and through us. In the power of this grace, many different initiatives now seek, through services and economic life, in Europe and throughout the world ..
----::r of prayer and worship, to deepen the spiritual fellowship among the churches and to pray for the
visible unity of Christ's Church. A particularly painful sign of the divisions among many Christian The churches support an integration of the European continent. Without common values, unity
churches is the lack of eucharistic fellowship. cannot endure. We are convinced that the spiritual heritage of Christianity constitutes an
empowering source of inspiration and enrichment for Europe. On the basis of our Christian faith,
In some churches reservations subsist regarding praying together in an ecumenical context. But we work towards a humane, socially conscious Europe, in which human rights and the basic values
we have many hymns and Iiturgical prayers in common, notably the Lord's Prayer, and ecumenical of peace, justice, freedom, tolerance, participation and solidarity prevail. We likewise insist on the
services have become a widespread practice: aII of these are features of our Christian spirituality. reverence for Iife, the value of marriage and the family, the preferential option for the poor, the
readiness to forgive, and in aII things compassion.
We commit ourselves
-~__
to pray for one another and for Christian unity; As churches and as international communities we have to counteract the danger of Europe
.c !to learn to know and appreciate the worship and other forms of spirituallife practised by other developing into an integrated West and a disintegrated East, and also take account of the North-
churches; South divide within Europe. At the same time we must avoid Eurocentricity and heighten Europe's
to move towards the goal of eucharistic fellowship. sense of responsibility for the whole of humanity, particularly for the poor aII over the world.

6. Continuing in dialogue
We belong together in Christ, and this is of fundamental significance in the face of our differing
theological and ethical positions. Rather than seeing our diversity as a gift which enriches us,
however, we have allowed differences of opinion on doctrine, ethics and church law to lead to
separations between churches, with special historical circumstances and different cultural
backgrounds often playing a crucial role.
We commit ourselves
to seek agreement with one another on the substance and goals of our social responsibility,
and to represent in concert, as far as possible, the concerns and visions of the churches vis-a-
vis the secular European institutions;
to defend basic values against infringements of every kind;
to resist any attempt to misuse religion and the church for ethnic or nationalist purposes.
8. Reconciling peoples and cultures

In order to deepen ecumenical fellowship, endeavours to reach a consensus in faith must be
continued at aII cost. Only in this way can church communion be given a theological foundation.
There is no alternative to dialogue.
We commit ourselves
_ to continue in conscientious, intensive dialogue at different levels between our churches, and
to examine the question of how official church bodies can receive and implement the findings
gained in dialogue;
in the event of controversies, particularly when divisions threaten in questions of faith and
ethics, to seek dialogue and discuss the issues together in the light of the Gospel.
III
OUR COMMON RESPONSIBILITY IN EUROPE
"Blessed are the peacemakers, for they will be called children of God"
(Matthew 5:9)
7. Particlpating in the building of Europe
Through the centuries Europe has developed a primarily Christian character in religious and
cultural terms. However, Christians have failed to prevent suffering and destruction from being
inflicted by Europeans, both within Europe and beyond. We confess our share of responsibility for
this guilt and ask God and our fellow human beings for forgiveness.
We consider the diversity of our regional, national, cultural and religious traditions to be enriching
for Europe. In view of numerous conflicts, the churches are called upon to serve together the
cause of reconciliation among peoples and cultures. We know that peace among the churches is
also an important prerequisite for this.
Our common endeavours are devoted to evaluating, and helping to resolve, political and social
issues in the spirit of the Gospel. Because we value the person and dignity of every individual as
made in the image of God, we defend the absolutely equal value of aII ,~uman beings.
.
As churches we intend to join forces in promoting the process of democratisation in Europe. We
commit ourselves to work for structures of peace, based on the non-violent resolution of conflicts.
We condemn any form of violence against the human person, particularly against women and
children.
Reconciliation involves promoting social justice within and among aII peoples; above aII, this
means c10sing the gap between rich and poor and overcoming unemployment. Together we will
do our part towards giving migrants, refugees and asylum-seeker~ a humane reception in Europe.
I
We commit ourselves
to counteract any form of nationalism which leads to the oppression of other peoples and
national minorities;
to strengthen the position and equal rights of women in aII areas of Iife, and to foster
partnership in church and society between women and men.

58 59
9. Safeguarding the creation We commit ourselves
to conduct ourselves towards Muslims with respect;
Believing in the love of the Creator God, we give thanks for the gift of creation and the great value to work together with Muslims on matters of common concern.
and beauty of nature. However, we are appalled to see natural resources being exploited without
regard for their intrinsic value or consideration of their Iimits, and without regard for the well-
being of future generations. 12. Encountering other religions and world views

Together we want to help create sustainable Iiving conditions for the whole of creation. It is our The plurality of religious and non-confessional beliefs and ways of Iife has become a feature of
responsibility before God to put into effect common criteria for distinguishing between what European culture. Eastern religions and new religious communities are spreading and also
human beings are scientifically and technologically capable of doing and what, ethically speaking, attracting the interest of many Christians. In addition, growing numbers of people reject the
they should not do. Christian faith, are indifferent to it or have other philosophies of life.

We recommend the introduction into European churches of an Ecumenical Day of Prayer for the We want to take seriously the critical questions of others, and try together to conduct fair
Preservation of Creation. discussions with them. Yet a distinction must be made between the communities with which
dialogues and encounters are to be sought, and those which should be warned against from the
We commit ourselves Christian standpoint.
to strive to adopt a Iifestyle free of consumerism and a quality of Iife informed by
accountability and sustainability; We commit ourselves
to support church environmental organisations and ecumenical networks in their efforts for the to recognise the freedom of religion and conscience of these individuals and communities and
safeguarding of creation. to defend their right to practise their faith or convictions, whether singly or in groups, privately
or publicly, in the context of rights applicable to aII;
10. Strengthening community with Judaism - to be open to dialogue with aII persons of good will, to pursue with them matters of common
concern, and to bring a witness of our Christian faith to them.
We are bound up in a unique community with the people Israel, the people of the Covenant which
******************
God has never terminated. Our faith teaches us that our Jewish sisters and brothers "are beloved,
for the sake of their ancestors; for the gifts and the calling of God are irrevocable" (Rom 11.28-
29). And "to them belong the adoption, the glory, the covenants, the giving of the law, the
worship and the promises; to them belong the patriarchs, and from them, according to the flesh, Jesus Christ, the Lord of the one Church, is our greatest hope of reconciliation and
comes the Messiah" (Rom 9.4-5). peace. In his name we intend to continue on our common path in Europe. We pray for
God's guidance through the power of the Holy Spirit.
We deplore and condemn aII manifestations of anti-Semitism, aII outbreaks of hatred and
persecutions . We ask God for forgiveness for anti-Jewish attitudes among Christians, and we ask
our Jewish sisters and brothers for reconciliation. "May the God of hope fiII us with aII joy and peace in believing, 50 that we may
abound in hope by the power of the Holy Spirit." (Rom 15.13)
It is urgently necessary, in the worship and teaching, doctrine and Iife of our churches, to raise
******************
awareness of the deep bond existing between the Christian faith and Judaism, and to support
Christian-Jewish co-operation.

We commit ourselves As Presidents of the Conference of European Churches and the Council of European Bishops'
to oppose aII forms of anti-Semitism and anti-Judaism in the church and in society; Conferences, we commend this Charta Oecumenica as a Basic Text to aII the churches and
to seek and intensify dialogue with our Jewish sisters and brothers at alilevels. Bishops' Conferences in Europe, to be adopted and adapted in each of their local contexts.

11. Cultivating relations with Islam With this commendation we hereby sign the Charta Oecumenica, on the occasion of the European
Ecumenical Encounter, on the first Sunday after the common celebration of Easter in the year
2001.
Muslims have Iived in Europe for centuries. In some European countries they constitute strong
minorities. While there have been plenty of good contacts and neighbourly relations between
Muslims and Christians, and this remains the case, there are still strong reservationsand Strasbourg, 22 April 2001
prejudices on both sides. These are rooted in painful experiences throughout history and in the
recent past.

We would Iike to intensify encounters between Christians and Muslims and enhance Christian- Metropolitan Jeremie Cardinal Vlk
Islamic dialogue at aII levels. W~_ recommend, in particular, speaking with one another about our President President
faith in one God, and c1arifying ideas on human rights. Conference of European Churches Council of European Bishops' Conferences

60 61
 PRACTICAL INFORMATION
TEXTS FOR BIBLE STUDIES
Accommodation
1 Corinthians 13:1-13
CIARUS International Centre
lThough 1 speak with the tongues of men and of angels, and have not charity, 1 am become 7, rue Finkmatt F - 67000 StraBburg
as sounding brass, or a tinkling cymbal. 2And though 1 have the gift of prophecy, and understand Tel: 0033/03.88.15.27.88 Fax: 0033/03.88.15.27.89
aII mysteries, and aII knowledge; and though 1 have aII faith, 50 that 1 could remove mountains, email: ciarus@media-netfr homepage: www.media-netfr/ciarus
and have not charity, 1 am nothing. 3And though 1 bestow aII my goods to feed the poor, and
though 1 give my body to be burned, and have not charity, it profiteth me nothing. Hotel Ibis "Aux Ponts Couverts"
4Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not 7, rue de Molsheim F-67000 StraBburg
puffed up, 5Doth not behave itself unseemly, seeketh not her own, is not easily provoked, Tel: 0033 / 03.90 22 48 70 Fax: 0033/03.90224860
thinketh no evil; 6Rejoiceth not in iniquity, but rejoiceth in the truth; 7Beareth aII things,
believeth aII things, hopeth aII things, endureth aII things. Centre Saint Thomas
8Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, 2 rue de la Carpe Haute F-67000 StraBburg
they shall cease; whether there be knowledge, it shall vanish away. 9For we know in part, and we Tel: 0033/03.883119 14 Fax: 0033/03.8831 0574
prophesy in part. 10But when that which is perfect is come, then that which is in part shall be
done away. llWhen 1 was a child, 1 spake as a child, I understood as a child, 1 thought as a Meeting places
child: but when 1 became a man, 1 put away childish things. 12For now we see through a glass,
darkly; but then face to face: now 1 know in part; but then shall 1 know even as also 1 am known. Pre-meetinQ vouth:
13And now abideth faith, hope, charity, these three; but the greatest of these is charity. CIARUS International Centre
7, rue Finkmatt F - 67000 StraBburg
Luke 24:13-35 Tel: 0033/03.88.15.27.88 Fax: 0033/03.88.15.27.89
email: ciarus@media-netfr homepage: www.media-netfr/ciarus
13And, behold, two of them went that same day to a village called Emmaus, which was from
Jerusalem about threescore furlongs. 14And they talked together of aII these things which had CCEE Dlenarv assemblv
happened. 15And it came to pass, that, while they communed together and reasoned, Jesus Mare B10ch University - Salle Pasteur
himself drew near, and went with them. 16But their eyes were holden that they should not know Place de l'Universite 9 F - 67000 Strasbourg
him. 17And he said unto them, What manner of communications are these that ye have one to Tel: 0033/ 03.88 25 97 00 Fax: 0033/ 03.88 35 65 23
another, as ye walk, and are sad? 18And the one of them, whose name was Cleopas, answering
said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are KEK Central committee
come to pass there in these days? 19And he said unto them, What things? And they said unto Mare Bloch University - Salle Tauler
him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and Place de I'Universite 9 F - 67000 Strasbourg
aII the people: 20And how the chief priests and our rulers delivered him to be condemned to Tel: 0033/ 03.88 25 97 00 Fax: 0033/ 03.88 35 65 23
death, and have crucified him. 21But we trusted that it had been he which should have redeemed
Israel: and beside aII this, to day is the third day since these things were done. 22Yea, and certain Ecumenical Encounter
women also of our company made us astonished, which were early at the sepulchre; 23And when Mare Bloch University
they found not his body, they came, saying, that they had also seen a vision of angels, which said Place de I'Universite 9 F - 67000 Strasbourg
that he was alive. 24And certain of them which were with us went to the sepulchre, and found it Tel: 0033/ 03.88 25 97 00 Fax: 0033/03.88 35 65 23
even 50 as the women had said: but him they saw not. 25Then he said unto them, O fools, and
slow of heart to believe aII that the prophets have spoken: 260ught not Christ to have suffered Places of worship
these things, and to enter into his glory? 27And beginning at Moses and aII the prophets, he
expounded unto them in aII the scriptures the things concerning himself. 28And they drew nigh A) Pre-meetina vouth:
unto the village, whither they went: and he made as though he would have gone further. 29But Wednesday 18 April
they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And 9.00 am and 7.30 pm - Saint-Pierre le Jeune catholique: rue du General de Castelnau (beside
he went in to tarry with them. 30And it came to pass, as he sat at meat with them, he took bread, Ciarus)
and blessed it, and brake, and gave to them. 31And their eyes were opened, and they knew him;
and he vanished out of their sight. 32And they said one to another, Did not our heart burn within Thursday 19 April
us, while he talked with us by the way, and while he opened to us the scriptures? 33And they rose 9.00 am - Saint-Pierre le Jeune protestant: rue de la Nuee Bleue (beside Sofitel and Ciarus)
up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them
that were with them, 34Saying, The Lord is risen indeed, and hath appeared to Simon. 35And B) CCEE Central Assemblv - KEK Central Committee
they told what things were done in the way, and how he was known of them in breaking of bread. Wednesday 18 April
6.30 pm - Common prayer - St Paul's Church (beside University Mare Bloch)

62 63
C) Ecumenical Encounter
Meals
Thursday 19 April
6.30 pm - Opening worship - Strasbourg Cathedral Breakfast: Breakfast is always served at one's own lodgings.

Friday 20 April Main meals: Meal vouchers will always be distributed before meals at the entrance of restaurants,
9.30 am - Common prayer according to the Protestant tradition - St Paul's Church (beside according to the following indications:
University Mare Bloch)
Youth:
7.30 pm - Common prayer according to the Roman Catholic tradition - St Paul's Church
From dinner on Tuesday 17.01 until lunch on Thursday 19.04 meals will be served at Ciarus
Saturday 21 April Centre. From dinner on Thursday until dinner on Saturday meals will be served at the Gallia
9.30 am - Ecumenical worship - St Paul's Church Restaurant - 1, place de l'Universite'(beside the University building). Lunch on Sunday 22.04 will
7.00 pm - Common evening prayer according to the Orthodox tradition - St Paul's Church be organized by the Strasbourg local committee and will be served at St Thomas' Church.

Sunday 22 April
Confessional celebrations:
Catholics 9.30 am: Cathedral, place de la Cathedrale
Lutherans and Reformed 10.00 am: Eglise reformee du Bouclier, 4 rue du Bouclier
Orthodox: Matins 7.30 am, Divine Liturgy 8.45 am: Eglise St -Etienne, place St-Etienne/2 rue de la
Pierre-Large
Free Churches 10.00 am: Eglise de Sion, 1 place Benjamin Zix (Petite France)
Closing Worship 11.15 am
at St Thomas' Church (11 rue Martin Luther/place Saint-Thomas)
Notes
Besides scheduled common prayers the participants are welcome to the Cathedral for their
own moments of silence and personal prayer.
A room for meditation and prayer is available in the basement of the CIARUS Centre.
There will be a Catholic Mass each morning at the Cathedral: Thursday and Friday at 7.30
am and Saturday at 8.00 am.
CCEE Plenary - KEK Central Assembly - Other participants and guests
From dinner on Wednesday 18 April until dinner on Saturday meals will be served at the GALLIA
Restaurant - 1, Place de l'Universite' (beside the University buiding). Lunch on Sunday 22.04 will
be organized by the Strasbourg local committee and will be served at St Thomas' Church.
Press Centre
The Press Centre is situated at Aumânerie Universitaire Protestante (7, Avenue de la Foret
Noire, 67000 Strasburgo. Tel: 0033/ 3 / 88 61 07 23 Fax: 0033/ 3 / 88 61 97 48). Access to
the Press Centre and to the meeting is permitted only to accredited journalists.
A special group dealing with press matters ("press staff") will be at the disposal of journalists.
Those in charge are: Helmut Steindl (CCEE), Robin Gurney (KEK), Richard Gossin and Charles
Singer (local press).
Press conferences are scheduled on Thursday 19.04.01 at 2 pm (Pasteur Hali) and on Friday
20.04.01 at 12.30 am (Pasteur Hali). There will not be a press conference on Saturday, but the
Press staff will be available to journalists at Aumânerie Universitaire Protestante
There will press releases during and at the end of the encounter.

Transport Badge

A city map is included in the folder given to the participants. Stewards are on hand if further
information is required.
Day and single tickets are available to participants for the use of public transport (Staff)
The Universitv. St Paul's Church and Gallia Restaurant are a three-minute walk from each other.
To 00 from Hotel Ibis Pont Couvert to the universitv and viceversa: Tramway line C
Hotel Ibis Pont Couvert Stop: "Musee d'art moderne"
University Stop: "Gallia"
To 00 from St Thomas Centre to the universitv and viceversa: Bus line 6
St Thomas Centre Stop: "Kastner"
University Stop: "Brant Universite"
From Ciarus Centre there are no direct links bv Dublic transDort. The Centre is at walking distance
from the university (8-10 minutes).
The name badge must be worn at aII times when claiming meal vouchers, transport tickets and to
have access to the University and to the Council of Europe.
Information Centre:
A secretariat for the CCEE and one for the KEK as well as an Information Centre for accredited
journalists will be open during the course of the meeting at the Mare Bloch University (ground
f1oor).
Personnel from CCEE and KEK will be available for further information at the Hotel Ibis "Aux
Ponts Couverts", at St Thomas Centre and the Ciarus Centre.
Information on the programme will be available at the CCEE and KEK Secretariats at the Mare
Bloch University. Please contact the Secretariats also regarding financial matters.
There is a certain number of stewards available to give information on the logistics of the
meeting and the city of Strasbourg.
Emergency telephone numbers:

Further information on transport will be given daily. 06 / 77 59 39 20 (KEK)

0039 / 335 6041 576 (CCEE)
06/ 85061336 (Comitato loca le)

64 65
 4. Categorial Meetings

CONSILIUM CONFERENTIARUM EPISCOPORUM EUROPAE (CCEE) Sa far, there have been meetings of bishops with competence in the following areas:
Social communication
Council of European Bishops' Conferences (CCEE) catechesis
tourisme
migration
1. Foundation of the CCEE
youth pastoral
Towards the end of the Second Vatican Council on 18 November 1965, the presidents of 13 European
European pilgrimage
Bishops' Conferences met in Rome. They commissioned a committee of six representatives of the
ecumenical work
Bishops' Conferences and a liaison oftice to study further co-operation between the Bishops' Conferences
in Europe. Mgr. Etchegaray was entrusted with the responsibility. The committee had two tasks to fulfil: human rights Uustice-peace)
"new religious movements"
to study the necessary elements for lasting, effective co-operation and to determine the pastoral sectors
in which collaboration appears to be particularly urgent. mission of the laity
Alter a written consultation with the president of the Bishops' Conferences of Europe from 10-13 July priest training
1967, the committee organised the first symposium in Noordwijkerhout (the Netherlands). A second ethnic and Iinguistic minorities in dioceses
Bible pastoral
meeting of the Bishops' Conferences took place on 7 October 1967.
environement
Here, above aII, it was decided to convene the second symposium that was held in Chur (Switzerland)
from 7-10 July 1969. On 20 October 1969, the representatives of the European Bishops' Conferences met
in Rome. On 23 and 24 March 1971 the foundation assembly ofthe CCEEwas held in Rome too.
5. Ecumenical collaboration

2. Tasks and organs of the CCEE There are c10secontacts with the Conference of European Churches (CEC). Since 1971, a joint CCEE/CEC
The Council of European Bishops' Conferences is at the service of the Bishops' Conferences of Europe. committee has existed and has met once a year.
The task of the CCEEis to promote co-operation of the bishops in Europe. A joint committee "Islam in Europe" has been formed.
AII presidents of the individual Bishops' Conferences belong to the general assembly of the CCEE. It So far, five .,European Ecumenical Encounters" have been held. Forty representatives each of the CCEE
and CECwere invited:
currently has 34 members. The president of the CCEE is the Prague Archbishop Miloslav Card. Vlk, vice-
presidents are the Chairman of the German Bishops' Conference, Dr. Karl Card. Lehmann (Mainz) and the Olantilly, April1978
Chairman of the Hungarian Bishops' Conference, Archbishop Istvan Seregely (Eger). "Being one that the world may believe"
In addition to the Presidium, the delegated bishops or commissions and the Secretariat of the CCEEact logumkloster, November 1981
with the mandate of the general assembly. "Called to one hope - ecumenical community in prayer, witness and service ".
Riva del GardajTrento, October 1984:
3. Symposiums of the European Bishops "Bearing witness to faith together - source of hope"
Noordwijkerhout (Netherlands), 10 - 13 July 1967: Erfurt, September/Oktober 1988
"Postconciliar diocesan structures" 'Thy kingdom come"
Chur (Switzerland), 7 - 10 Juli 1969: Santiago de Compostela, November 1991
'The service and life of the priests"- "By your word" mission und evangelism in Europe today
Rome, 14 - 18 October 1975:
"Mission of the bishop in the service of faith" European Ecumenical Assembly PEACEIN JUS11CE
Rom, 17 - 21 June 1979: Basel, 15 - 21 May 1989
"Youth and faith" Meeting of the CEC central committee and of the CCEEgeneral assembly
Rome, 4 - 8 October 1982: Assisi, 12 - 14 May 1995
"Co-operative responsibility of the bishops and Bishops' Conferences of Europe in the Second European Ecumenical Assembly RECONCILIATION - GIFT OF GOD ANO SOURCEOF NEW
evangelisation of the continent" LIFE Graz, 23 - 29 June 1997
Rome, 7 - 11 October 1985: 6.
"'Secularisation and evangelisation in Europe today" Declarations of the presidents of the bishops' Conference in Europe
The Secretariat of the CCEEcomplied the results in a "synopsis"
Rome, 9 - 13 October 1989: "Verantwortung der Christen fOr das Europa von heute und morgen",
'The modern view of birth and death: challenge for evangelisation" 28. September 1980
Prague, 7 - 12 September 1993: "Uber die Rirderung des Friedens durch Vertrauen und Wahrheit",
8. March 1987
"Living the Gospel in freedom and solidarity"
Rome, 23-27 October 1996: Appeal for peace in Europe "The courage of reconciliation"
"Religion as a private or a public matter. Church in pluralistic societies". 13. November 1999, Athens
Approx 80 bishops, experts and representatives of the laity, religious orders and priests take part in the Declaration of the General Assembly of the Council of European Bishops' Conferences (CCEE)
On
symposiums.
the dralt Charter of Fundamental Rights of the European Union
22 October 2000, B-Leuven

66
67
7. Collaborationwith other organisations
ComECE - Commission of the Bishops' Conferences of the European Community
European Forum of National Lay councils
The working Community of Priest Councils of Europe (CCPE)
European Conference of National Associations of Superiors (UCESM)
Caritas, Justitia et Pax, and many European Catholic organisations
"Sono, dunque, molteplici le ragioni che consigliano una piu grande unione e collaborazione tra le varie
Chiese particolari del continente. E' stato precisamente per la crescente consapevolezza con cui i pastori
hanno awertito le esigenze imposte dalla nuova situazione che e nato, negli anni immediatamente
successivi al Concilio Vaticano II, il Consiolio delle Conferenze Eoiscooali d'Europa con 10 scopo di
coltivare I'affetto collegiale e di attuare una piu stretta comunione e cooperazione tra i membri delle
stesse"
"La gravita e I'urgenza dei problemi che incombono sul futuro cristiano dell'Europa, la Iora dimensione
sempre piu internazionale, 10stesso mutato contesta sociale nel quale vive la Chiesa, mentre inducono ad
apprezzare il lavoro fin qui svolto dai Consiglio, spingono ad incoraoaiarne I'attivita e ad ausoicarne
11ncremento."
Lettera de/ Santo Padre ai Presidenti del/e Conferenze Episcopa/i d'Europa, 2 gennaio 1986
CCEEsecretariat:
Gallusstrasse 24, CH - 9000 St. Gallen
Tel: ++41/71 / 22 73 374 Fax: ++41/71 / 22 73 375
E-mail: ccee@ telenet.ch home page : www.kath.ch/ocee
68
CONFERENCE OF EUROPEAN CHURCHES
The Conference of European Churches is the regional ecumenical organisation which Iinks in fellowship
some 124 churches and 25 Associated organisations in aII the countries on the European continent.
Anglicans, Baptists, Lutherans, Methodists, Orthodox, Reformed, Old Catholics and Pentecostals are
committed to live and witness together in a spirit of ecumenism, sharing, understanding and mutual
respect. This, in spite of the historic divides, the many languages and the geographical and economic
barriers which exist on the European continent. Together, the churches work to promote the unity of
the church and to present a common Christian witness to the people of Europe. The common desire to
Iive in peace and to promote justice and reconciliation has enabled the churches to maintain their
fellowship for the 40 years of the CEC's existence.
~
Born in the 1950s in the era of the 'cold war' the CEC emerged into a fragmented and divided
continent. Thus it was that churches of eastern and western Europe felt one priority of their work to be
promoting international understanding - building bridges. This the CEC consistently tried to do over
the years, insisting that no 'iron curtain' existed among the churches. This insistence led to the holding
of its 4th Assembly in 1964 on board a ship in the Baltic Sea in order to overcome visa problems and
ensure that aII churches enjoyed representation.
The CEC has also tried to build bridges between minority and majority churches, between the
generations, between women and men, and between Christians of different confessions. Although the
Roman Catholic Church is not a member it has the c10sest relationships and a number of ecumenical
encounters have taken place in Europe jointly arranged by the CEC and the Council of European
Bishops' Conferences (CCEE). The most significant of these events were the European Ecumenical
Assemblies; "Peace with Justice", Basel, Switzerland, 1989, and "Reconciliation, Gift of God and Source
of New Ufe", Graz, Austria, 1997, which the two organisations co-sponsored.
Current concerns
CEC is called upon to consider and act on many concerns in contemporary Europe. Principal among
these, naturally, is ecumenism in Europe. With the opening up of the continent's political barriers after
1989, the issue of common mission has been added to ecclesiology for ongoing study.
In a continent which has been the source of two world wars this century, the quest for peace and the
defence of human rights is a natural concern. That this should be carried out in the spirit of the
Helsinki Final Act and the Conference on Security and Cooperation in Europe (CSCE) process,
emphasises the role of Europe in these world concerns.
In order to meet more fully the demands of the continent at the level of church and society issues and
in order to reflect the changing situation with regard to the European institutions, the llth Assembly
approved the integration of the CECand the European Ecumenical Commission on Church and Society,
with offices in Brussels and Strasbourg. This will become fully effective from 1999.
When CEC began Europe was a broken, fragmented and devastated continent. It was in the midst of
this that the concept of inter-church aid took root. Europe's post second world war refugee problem
and thousands of people seeking asylum were two other concerns which engaged the churches'
attention. Today, similar activities continue in the context of yet further crises, including those on the
new poverty, asylum seeking, migration and the uprooted people in Europe.
69
 Encyclical of the
Ecumenical Patriarchate, 1920
"Vota the Churches of Christ Everywhere"

"Love nne annther earnestly rrom the hear!."

I Peler 1:22

Dur own church holds that rapprochement2 between the various Christian Chur-
ches and fellowshipl between them is not excluded by the doctrinal differences which
exist between them. In OUl' opinion such a rapprochementl is highly desirable and
necessary. It would be useful in many ways for the real interest of each particular
church and of the whole Christian body, and also for the preparat ion and advancement
of that blessed union which will be completed in the future in accordance with the will
of God. We therefore consider that the present time is most favourable for bringing
forward this important question and studying it together.
Even if in this case, owing to antiquated prejudices, practices 01' pretensions, the
difficulties which have so often jeopardized allempts at reunion in the past may arise 01'
be brought up, nevertheless, in OUl' view, since we are concerned at this initial stage
only with contacts3 and rapprochement,2 these difficulties are of less importance. Il'
there is good will and intention, they cannot and should not create an invincible and
insuperable obstacle.
Wherefore, considering such an endeavour to be not possible and timely, especially
in view of the hopeful establishment of the League' of Nations, we venture to express
below in brief OUl' thoughts and OUl' opinion regarding the way in which we understand
this rapprochement2 and contact) and how we consider it to be realizable; we earnestly
ask and invite the judgment and the opinion of the other sistcr churches inthc Easl and of
the venerable Christian churches in the West and everywhcre in the world.
We believe that the two following mcasurcs would greatly contributc to the
rapprochement2 which is so much to be desired and which would be so uscful. and we
believe that they would be both successful and fruilful:
First, we consider as necessary and indispcnsable the rell10val and abolition of aii
the mutual mistrust and billcrness between the different churches which arise from the
tendency of some of them to entice and proselytize adherents of other confessions. For
nobody ignores what is unfortunately happening today in many places, disturbing the
internal peace of the churches, especially in the East. So many troubles and sufferings

• This EncycJical. issucd in Jnnuary 1920 hy the El:ul11cnic.11 Palriarchalc. is a caII In ovcn,:ullIc the spirit of
mistrust and biUeme •• and to demonstrate the power of love between the churches. To achieve Ihix. the
ehurches should establish a koinonia of ehurches. The Encyclical xhould alxo bc seen in the context of Ihe
relations bcing eSlablixhed at thal lime wilh Ihe Church of Sweden (Lutheran) and the visits 10 the
Ecumenical Patriarchate in 1919 by represenlatives of the Episcopal Church in Ihe USA. Greek lexl by B.
Stavridis. Historia ,;s Jkoltme1likis 1\;1I;.'"(·{I,\. Alhcns. 1964, pp. 1::!7-1J1 EI1,!!lish Irans!;llioll in nIt'
EC/IIlI",ical R,·vicll'. VoI. XII, OClobcr 195'1, Nu. 1, Pl'. 79-X1.
 10
,ORTHODOX VISIONS OF ECUMENISM
are 'Caused by other Christians and great hatred and enmity are aroused, with such
insignificant results, by this tendency of some to proselytize and entice the foIlowers
of other Christian confessions.
After this essential re-establishment of sincerity and confidence between the
churches, we consider,
Secondly, that above aII, love should be rekindled and strengthened among the
churches, so that they should no more consider one another as strangers and foreigners, but
as relatives, and as being a part of the household of Christ and "fellow heirs, members of
the same body and partakers ofthe promise ofGod in Christ" (Eph. 3:6).
For if the different churches are inspired by love, and place it before everything
else in their judgment of others and their relationships with them, instead of increasing
and widening the existing dissensions, they should be enabled to reduce and diminish
them. By stirring up a right brotherly interest in the condition, the weIl-being and
stability of the other churches; by readiness to take an interest in what is happening in
those churches and to obtain a better knowledge of them, and by willingness to offer
mutual aid and help, many good things will be achieved for the glory and the benefit
both of themselves and of the Christian body. In our opinion, such a friendship and
kindly disposition towards each other can be shown and demonstrated particularly in
the foIlowing ways:
a) By the acceptance of a uniform calendar for the celebration of the great Christian
feasts at the same time by aII the churches.
b) By the exchange of brotherly letters on the occasion of the great feasts of the
churches' year as is customary, and on other exceptional occasions.
c) By close relationships between the representatives of aII churches wherever they
may be.
d) By relationships between the theological schools and the professors of theology; by
the exchange of theological and ecclesiastic reviews, and of other works published
in each church.
e) By exchanging students for further training between the seminaries of the different
churches.
f) By convoking pan-Christian4 conferences in order to examine questions of com-
mon interest to ali the churches.
g) By impartial and deeper historical study of doctrinal differences both by the
seminaries and in books.
h) By mutual respect for the customs and practices in different churches.
i) By allowing each other the use of chapels and cemeteries for the funerals and
burials of believers of other confessions dying in foreign lands.
j) By the settlement of the question of mixed marriages between the confessions.
k) Lastly, by whole-hearted mutual assistance for the churches in their endeavours for
religious advancement, charity and so ono
Such a sincere and close contact between the churches will be aII the more useful
and profitable for the whole body of the Church, because manifold dangers threaten
not only particular churches, but ali of them. These dangers attack the very founda-
tions of the Christian faith and the essence of Christian life and society. For the terrible
world war which has just finished brought to light many unhealthy symptoms in the
life of the Christian peoples, and of ten revealed great lack of respect even for the
elementary principles of justice and charity. Thus it worsened already existing wounds
and opened other new ones of a more material kind, which demand the attention and
care of ali the churches. A1coholism, which is increasing daily; the increase of
\ ~
ENcYCLlCAL OF THE ECUMENICAL PATRIARCHATE. 1920 II
unnecessary luxury under the pretext of bettering life and enjoying it; the voluptuous-
ness and Iust hardly covered by the cloak of freedom and emancipation of the flesh; the
prevailing unchecked licentiousness and indecency in literature, painting, the theatre,
and in music, under the respectable name of the development of good taste and
cultivat ion of fine art; the deification of wealth and the contempt of higher ideals: alI
these and the like, as they threaten the very essence of Chrislian socielies are also
timely topics requiring and indeed necessilaling common study and cooperation by the
Christian churches.
FinaIly, it is the duty of lhe churches which bear the sacred name of Christ n'ot 10
forget or neglect any longer his new and great commandment of love. Nor should lhey
continue to fali piteously behind the political authorities, who, truly applying the spirit
of the Gospel and of the teaching of Christ, have under happy auspices already set-up
the so-called League2 of Nations in order to defend justice and cultivate charity and
agreement between the nations.
For ali these reasons, being ourselves convinced of the necessity for establishing a
contact3 and league (fellowshipl) between the churches and believing thal the other
churches share our conviction as stated above, al least as beginning we request each
one of them to send us in reply a statement of its own judgment and opinion on this
matter so that common agreement or resolution having been reached, we may proceed
together to its realization, and thus "speaking the truth in love, may grow up into Him
in ali things, which is the head, even Christ; from whom the whole body fitly joined
together and compacted by that which every joint supplieth, according to the effectual
working in the measurc of evcry part. maketh increase of the body unto the edifying of
itself in love" (Eph. 4:15.16).
In the Patriarchate of Constantinople
in lhe month of January in the year of grace 1920
NOTES
I The same historic word Kmvwv(a (Koinonia) is used in these four places. In the firsl sentence of the
message the content shows that il is used in the New Testament meaning of partnership or fellowship and
not in the sense of "league" (societe in French) which is the primary mcaning in modem Greek. But in the
IaSI paragraph bUl one of the document the Leaguc (Koinonial of Nations is used as an example for the
relationship which thc churchcs should havc among thclllsclvcs al1d in thc last paragraph 1\0;"0";0 carncs
therefore both lhc Illcaning of "fcllowship" and of "lcaguc". Thc covcring ICllcr sent wilh thc mcssagc
makcs Ihis puinl CVCI1 more c1carly whcl1 il spcaks of the rorm~lIiunof a "Lcaguc of Chun:hcs" i.lCrording 10
thc examplc of thc happy cSlablishmcnl of lhc Lcaguc of Natiol1s. Archbishop Gcnnanos oflcn referrcd to
the message as proposing a "Lcague of Churchcs".
2 llQOOEYYIOL~(Proseggisis).
3 O1JVa<pEta (Synapheia).
4 This word llaYXQI01:laVIXWv simply means "cmbracing all Christians". It was used in the Papal
Encyclical Morta/ium A,,;mos of 1928 to designate alllhe ccumcnical movemenl.