Catholic Apostolate Center

This is a selection of Christian Unity resources. Please click one of the buttons below for additional Christian Unity resources.

"An efficacious formation can also be obtained by intensifying prayer for unity at special times, such as Unity Week (18-25 January) or the week between Ascension and Pentecost, so that the Holy Spirit may confirm the Church in its unity and in the apostolicity of its universal saving mission."
Directory for the Application of Principles and Norms on Ecumenism, n. 62

Every year, all Christians are invited to participate in a prayer octave for unity among one another. Called "The Week of Prayer for Christian Unity," it takes place between January 18th and 25th. The following are some resources to learn more about Christian Unity and Ecumenism.
Catholic Apostolate Center Collaborator Dr. Marie Nuar's summary sheet:
Reflection on the Our Father by Archbishop Cardinal Vincent Nichols, Archbishop of Westminster & Archbishop Welby, Archbishop of Canterbury
  • Reflections on Christian Unity from leading members of the Pontifical Council on Inter-religious Dialogue:
  • World Day for Peace Remarks from Popes
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Popes on Christian Unity and Ecumenism
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Pope Francis

"Commitment to ecumenism responds to the prayer of the Lord Jesus that 'they may all be one' (Jn17:21). The credibility of the Christian message would be much greater if Christians could overcome their divisions and the Church could realize 'the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her' We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face. Trusting others is an art and peace is an art. Jesus told us: 'Blessed are the peacemakers' (Mt 5:9). In taking up this task, also among ourselves, we fulfil the ancient prophecy: 'They shall beat their swords into ploughshares' (Is 2:4)" (Evangelii Gaudium, n. 244).

Links​
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Pope Benedict XVI

"In today’s society it seems that the Christian message has less and less of an effect on personal and community life; and this is a challenge for all the Churches and Ecclesial Communities. Unity is in itself a privileged means, almost a presupposition to proclaiming in an ever more credible way the faith to those who do not yet know the Saviour, or who, despite having received the proclamation of the Gospel, have almost forgotten this precious gift. The scandal of division that undermined missionary activity was the impulse that started the ecumenical movement as we know it today. Full and visible communion among Christians is to be understood, in fact, as a fundamental characteristic for an ever clearer witness. As we journey towards full unity, it is thus necessary to pursue a practical collaboration among the disciples of Christ for the cause of transmitting the faith to the contemporary world. Today there is great need for reconciliation, dialogue and mutual understanding — not in a moralistic perspective but as authentic Christians for an ever stronger presence in the context of our time."

-Celebration of Vespers for the Conclusion of the Week of Prayer for Christian Unity, 25 January 2013
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Pope John Paul II

"As Christians, we know that we are called to bear witness before the world to the "glorious Gospel" which Christ has given to us (cf. 2 Cor 4:4). In his name, let us unite our efforts in order to be at the service of peace and reconciliation, justice and solidarity, especially at the side of the poor and the least of the earth." 

​-Celebration of Vespers for the Conclusion of the Week of Prayer for Christian Unity, 25 January 2003
Unitatis Redintegratio - Vatican II Decree on Ecumenism Quotes
"The term 'ecumenical movement' indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth and fairness and so make mutual relations with them more difficult; then, "dialogue" between competent experts from different Churches and Communities...When such actions are undertaken prudently and patiently by the Catholic faithful, with the attentive guidance of their bishops, they promote justice and truth, concord and collaboration, as well as the spirit of brotherly love and unity" (n. 4).
"Catholics, in their ecumenical work, must assuredly be concerned for their separated brethren, praying for them, keeping them informed about the Church, making the first approaches toward them. But their primary duty is to make a careful and honest appraisal of whatever needs to be done or renewed in the Catholic household itself, in order that its life may bear witness more clearly and faithfully to the teachings and institutions which have come to it from Christ through the Apostles" (n. 4).

​Ecumenical Relations with specific groups

  • ​Eastern Christians
  • Western Christians
  • Other Dialogues
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  • Assyrian Church of the East: To learn more about the history of the Assyrian Church of the East
    • Today, the Church of the East has about 300,000 members worldwide, with more than one-third in the United States.
    • The primary Eucharistic prayer of the Church of the East, the Anaphora of Addai and Mari, is the oldest anaphora of the church. It is also one of the earliest of all Eucharistic prayers used in any church, Catholic or Orthodox. 
  • Oriental Orthodox Churches: The USCCB and Oriental Orthodox Churches
    • Armenian Apostolic
      • The Armenian Apostolic Church, a powerful faith community that has either defined or impacted all aspects of Armenian society, language and culture. Ancient tradition credits the apostles Bartholomew and Thaddeus as the source of the Christian faith in Armenia. Armenian Christian familiarity with Syriac and Greek Christian customs — before the era of Gregory — point to Armenia’s links to the ancient churches of the eastern Mediterranean.
    • Coptic
      • The Coptic Orthodox Church of Alexandria is an Oriental Orthodox Christian church based in Egypt, Africa and the Middle East. According to its tradition, the Coptic Church was established by Saint Mark, an apostle and evangelist, during the middle of the 1st century (c. AD 42)
    • Ethiopian
      • More than 43 percent of the nation’s 100 million people belong to the Ethiopian Orthodox Church, a dominant force that has shaped Ethiopia’s people and defined its culture for more than 17 centuries.
      • Yet, this church is losing ground to the proselytization among its members by evangelical Christians from the West — whose numbers have tripled in less than 15 years — and to a burgeoning Sunni Muslim population in the country’s south and southwest, who now account for more than a third of Ethiopia’s people.
    • Syrian
      • The Syrian Orthodox Church traces its roots to the early Christian community in Antioch (a town in present-day Turkey), the capital city of Roman Syria and the guardian of the Asian trade routes. This Antiochene Church flourished and gradually became one of the great spiritual and theological centers of early Christianity.
    • Malankara Syrian
      • The Malankara Syrian Orthodox community, which formed an autonomous part of the Syrian Orthodox Church, continues to follow Christ, addressing the community’s problems and seeking solutions while pointing out the necessity of unity.
    • Eritrean
      • Of the nation’s 6.3 million people, more than 50 percent are Christian. Although Catholics and evangelical Protestants are prominent in various ministries, most Christians belong to the Eritrean Orthodox Tewahedo Church.
  • Byzantine Orthodox Churches: The USCCB and Byzantine Orthodox Churches
    • Autocephalous churches
      • Constantinople (patriarchate)
        • The Patriarchate of Constantinople is global with headquarters in Turkey but bishops throughout Greece, North America, and Australia. The current Archbishop of Constantinople is Bartholomew I; his role is instrumental for all Byzantine Orthodox Churches.
      • Alexandria (patriarchate)
        • The Patriarchate of Alexandria has its roots in the schism following the Council of Chalcedon in 451. The church gained momentum in the 1930s as it began missionary activity throughout all of Africa; today, the church has a large presence throughout the whole African continent. 
      • Antioch (patriarchate)
        • According to the Acts of the Apostles, believers fleeing the persecution of the Jewish authorities brought the Gospel to Antioch. These disciples worked among Jews and Gentiles and built up a community of believers. Barnabas and Paul nurtured it further and, around A.D. 44, Peter settled there, directing the life of the church for seven years before leaving for Rome. In time, this community achieved an identity. Again, according to Acts, “It was at Antioch that the disciples were first called Christians.”
      • Jerusalem (patriarchate)
        • The Patriarchate of Jerusalem was established in 451 at the Council of Chalcedon, but has primarily remained localized to the Israel and Jordan region. The church today now incorporates many elements of Greek and Arab culture within the population of the community. 
      • of Russia
        • The Orthodox Church of Russia regained prominence and influence in Russia, Ukraine, and other former Soviet Republics. There are, however, tensions with the Catholic Church about the role of Catholics within certain dominantly Russian Orthodox regions. 
      • of Serbia
        • The Orthodox Church of Serbia, which has played a leading role in the development of a distinct Serbian identity, has served as a cultural repository and a bastion of faith when the Serbian nation had appeared imperiled.
      • of Romania
        • The Orthodox Church of Romania is the largest religious community in the country — numbering more than 82 percent of the people — and the second-largest Orthodox Church in the world. Unlike other Orthodox churches, the Orthodox Church of Romania functions within a Latin culture and utilizes a Romance language in the celebration of the sacraments — legacies of the country’s Roman past.
        • Despite centuries of challenges — ranging from oppression to collaboration in the modern era — the Orthodox Church of Romania has prospered. Parish life is vibrant; seminaries and monasteries are full; theological studies thrive and inter-church relations, especially with the Catholic Church, advanced significantly.
      • of Bulgaria
        • The Orthodox Church of Bulgaria has endured significant difficulties for much of its history, which dates to the baptism of Tsar Boris I in the year 864. These challenges have included the rise and fall of independent states, schisms, Ottoman domination and Greek oppression.
        • Bulgaria has lost 14 percent of its population in the last two decades and, in some years, the number of abortions exceeds live births — has taken its toll on the church’s role and effectiveness in the 21st century.
        • While today some 82 percent of Bulgaria’s 7.3 million people identify themselves as Orthodox, most do not follow the rites of the church. Some observers believe up to half of the population is agnostic or atheistic. Bulgarian Orthodoxy, they contend, has become an ethnic or cultural symbol.
      • of Georgia
        • Christianity, which became the state religion in the eastern Georgian kingdom of Kartli by the fourth century, is as much responsible for the creation and survival of this distinctive nation as its unique language.  Armenian, Byzantine, Georgian, Greek and Latin sources all indicate that, in circa 300, Nino, a woman from Cappadocia, left Jerusalem for Kartli in search of the robe from Christ’s crucifixion. (She would later become Saint Nino).
      • of Cyprus
        • This faith community constitutes about 90 percent of the island’s population and has served as a cultural repository and a bastion of faith even as rival Asian and European powers conquered Cyprus.
        • From its origins in Roman Palestine, Christianity quickly took root among the many Greek-speaking populations of the Roman Empire.
      • of Greece
        • Greece’s constitution opens with an invocation to the Holy Trinity and identifies the Orthodox Church of Greece as the “prevailing” faith community of the nation. This provision acknowledges the role of the church in the formation of the modern Greek state and its influence among the republic’s.
      • of Poland
        • Not unlike the saga of the Polish nation, the chronicles of the Orthodox Church in Poland reveal the struggles of a faith community squeezed between the Latin West and the Russian East.
      • of Albania
        • Since its inception a century ago, this Christian community has suffered greatly, especially during the Marxist dictatorship of Enver Hoxha. In 1967, Hoxha declared Albania the world’s first atheistic state. His henchmen shuttered monasteries and pulled down hundreds of churches, converting the remaining sanctuaries into cinemas, clubs, gymnasiums and stables.
        • Hoxha’s campaign desolated the Orthodox Church. After his death in 1985, and the subsequent collapse of the Marxist government six years later, a representative of the Orthodox ecumenical patriarch of Constantinople toured the country — only 15 clergymen and a handful of laity remained to greet him.
        • Today, about a third of Albania’s 2.9 million people practice some form of religious faith. Muslims — primarily Sunnis or Bektashi, a Sufi sect — dominate the religious landscape, followed by Orthodox and Catholic Christians.
      • in Czech & Slovak Republics
        • Today, this Orthodox Church is strongest in Slovakia, especially in the Carpatho-Rusyn areas of the northeast near Poland and Ukraine, numbering some 50,000 people. In the Czech lands of Bohemia and Moravia, the church is weak. This reflects the status of religious identity in the modern Czech Republic — a majority of Czechs identify themselves as atheists. Most Orthodox Christians who fill the churches in both republics are guest workers from Greece, Russia and Ukraine and may include up to 500,000 people.
      • in America
        • Orthodox Christians are a tiny minority, about 0.65 percent, and include no more than three million of an estimated 460 million people living in Canada, Mexico and the United States. Originally a jurisdiction of the Orthodox Church of Russia, the Orthodox Church in America was established in 1970 and is led by a primate with the title of archbishop of Washington, metropolitan of all America and Canada.
    • Autonomous churches
      • of Mount Sinai
        • The Orthodox Church of Mount Sinai is known for their monks who protect the relics and treasures from the history of the region. The cultural and spiritual heritage for these monks is at The Monastery of St. Catherine of Alexandria. 
      • of Finland
        • The Orthodox Church of Finland has a special place in Scandinavia as it is the national church of Finland. The Finnish Orthodox Church is similar to the Lutheran Church and other Western Churches on their positive views on lay leadership, frequent reception of the Eucharist, and using the Gregorian calendar (even for Easter). 
      • of Japan
        • The Orthodox Church of Japan began in 1861 and currently has grown to three dioceses; it has recognized autonomy from the Russian Orthodox Church but not from other Orthodox Churches. There are currently about 10,000 members. 
      • of China
        • In the early 20th century the Orthodox Church of China had over 100,000 members, but by the middle of the 20th century the population had significantly decreased. The church today still retains connections with the Russian Orthodox Church through a metropolitanate of other Asian countries. 
      • Estonian Apostolic
        • As Estonia regained their independence, there began to be ethnic divisions within the Orthodox Church in the region; they reached an agreement with Russian Orthodox Church in 1996. Today, 17% of Estonia’s population is Estonian Apostolic Orthodox.
    • Churches under Constantinople​
      • American Carpatho-Russian
        • The American Carpatho-Russian Orthodox Church falls as a diocese of the ecumenical patriarchate back to Constantinople.Today half of the church’s 75 parishes and about 50,000 people live in Pennsylvania with the rest mainly being in the Rust Belt. 
      • Ukrainian (of USA & Diaspora)
        • The Ukrainian Orthodox Church of the USA is different from the Ukrainian Orthodox Church and was received into the Ecumenical Patriarchate in 1995. Currently, the church is located throughout the United States with two epiarchies containing 85 parishes total. 
      • Albanian Diocese (America)
        • After the destruction of the Albanian Orthodox Church in 1967, a small group in the United States decided to join the Patriarchate of Constantinople. Today, it consists of two parishes in the United States. 
      • Ukrainian (Canada)
        • In 1990 the Ukrainian Orthodox Church of Canada was received into the Ecumenical Patriarchate but was able to retain most of its original structure. Among the Ukrainian population in Canada, it remains to have a strong influence and a large number of members. 
    • Churches of irregular status
      • Old Believers
        • The Old Believers came into existence from a schism with the Russian Orthodox Church in the 17th century. They maintained the old rituals in the Russian Orthodox Church from before Greek reforms were made to the Church. There have been talks to reintroduce relations with the Russian Orthodox Church, but no official reconciling has occurred. 
      • Belarusian Autocephalous
        • The original members of the Belarusian Autocephalous Orthodox Church fled Soviet occupation and setup in the United States. Today there are four parishes in the United States, three in Canada , one in Australia, and one in the United Kingdom, but the church has not received recognition from any other Orthodox Church. 
      • Macedonian
        • In 1967 the Macedonian Orthodox Church split from the Serbian Orthodox Church because they wanted autocephalous status. However, because of this schism most other Orthodox Churches do not recognize the Macedonian Orthodox Church. Today, about two thirds of the Macedonian population is Macedonian Orthodox. 
      • Old Calendar churches
        • The Old Calendar church movement began in 1924 when some churches began to phase out the Julian calendar and instead adopted the Gregorian calendar (except for Easter and other movable feasts). The largest Old Calendar Church is in Greece, but within the Old Calendar Churches movement in Greece there are many different branches. There are also Old Calendar Churches in Romania and Bulgaria. 
  • Multilateral Dialogues
  • Old Catholic Bishop’s Conference of Union of Utrecht
  • Anglican Communion: After centuries of living apart, the Anglican Communion and the Roman Catholic Church have been on pilgrimage together since the historic visit of Archbishop Michael Ramsey to Pope Paul VI in March 1966. The establishment of the  Anglican–Roman Catholic International Commission (ARCIC), now in its third major phase of work, grew out of that visit as a tangible expression of the joint commitment to walk together on the path of ecclesial conversion and renewal so that, as traditions, they might grow into the fullness of communion in Christ and the Spirit.
    • ​The USCCB with the Episcopal Church: Representatives from the Anglican Church and the USCCB meet twice a year to discuss both similarities and differences. They recently published Ecclesiology and Moral Discernment: Seeking a Unified Witness in 2014 to highlight similarities in thought and the similar concerns of the Churches. 
  • Lutheran World Federation: In 2017, Lutheran and Catholic Christians will commemorate together the 500th anniversary of the beginning of the Reformation. Lutherans and Catholics today enjoy a growth in mutual understanding, cooperation, and respect. They have come to acknowledge that more units than divides them: above all, common faith in the Triune God and the revelation in Jesus Christ, as well as recognition of the basic truths of the doctrine of justification. 
    • ​The USCCB with the Evangelical Lutheran Church in America:  Like the Anglican Church, meetings in the Lutheran-Catholic Dialogue are twice a year. Recent statements have included discussions on the shared promise of eternal life as well as a joint statement on the 500th anniversary of the Reformation. 
  • World Methodist Council: Catholics and Methodists agree together that ‘by grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works’ (JDDJ §15). Good works of mercy and piety in the Christian life do not contribute to justification but are its fruit.
    • ​The USCCB with the United Methodist Church: The twice-yearly dialogues between the Methodist Church and the Catholic Church have recently been focused on the shared Christian identity and ways to incorporate that into education and shared prayers. The most recent document, published in 2012, called Heaven and Earth are Full of Your Glory focused on environmental concerns from the Eucharistic perspective. 
  • World Communion of Reformed Churches: The starting point for the Reformed understanding of justification is that Christ himself is our righteousness (cf. 1 Cor. 1:30). For the Reformed tradition, the righteousness of Christ that we receive is grounded in his perfect obedience, which is defined as both active and passive. 
    • ​The USCCB with Reformed Churches including: Similar to the other dialogues, the Reformed-Catholic dialogue meets twice a year. Past documents have addressed major topics such as Baptism and the Eucharist. The current round of meetings is discussing ecclesiology and the role of the Church. 
      • The Christian Reformed Church
      • The United Church of Christ
      • The Presbyterian Church in the USA
      • The Reformed Church in America
  • Baptist World Alliance: In 2010 the Catholic Church and Baptist World Alliance published the document The Word of God in the Life of the Church which culminated five years of dialogue particularly focusing on converging and diverging views on Scripture. 
    • ​The USCCB with the Southern Baptist Convention: Even though conversations officially ended in 2001, many avenues of communication still exist. The most recent discussions have focused on scripture and salvation while also covering a wide range of topics. 
  • Christian Church (Disciples of Christ): The Disciples of Christ and Roman Catholic Commission has met five times and most recently in 2018. Recent discussions have focused on the special role of the Eucharist and the presence of Christ in the Church. 
  • Evangelicals: In 2016 a document titled ‘Scripture and Tradition’ and ‘The Church in Salvation’: Catholics and Evangelicals Explore Challenges and Opportunities was published through international consultation between the Catholic Church and the World Evangelical Alliance. 
    • ​The USCCB with the National Association of Evangelicals: The USCCB currently sponsors a yearly meeting of Evangelical and Catholic scholars even though formal dialogue ended in 2008. Discussions in the past have focused on familial and societal concerns which has resulted in some documents being published. 
  • Mennonite World Conference: The Mennonite World Conference and the Catholic Church issued a document in August 2003 summarizing discussion held over a five year period. The main topics discussed were the common history, theology, and desire for healing between the groups. 
  • Salvation Army: Pope Francis recently met with a delegation from the Salvation Army in November of 2019. The connection with the Catholic Church and the Salvation Army is based on a shared care for the poor and vulnerable in society. 
  • ​​​The USCCB with Polish National Catholic Church: Currently, the dialogue with the Polish National Catholic Church meets once a year searching for ways of continued unity. The dialogue produced the Joint Declaration on Unity document in 2006 to establish the nature of the relationship and future discussions. 
    • The USCCB as part of Faith and Order: This commission has met to speak about ways to heal the divisions among Christian groups while also not infringing upon Christian diversity. 
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