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The Lima Liturgy is a Eucharistic (Holy Communion) service expressing, in one possible liturgical form, the ecclesiological convergence on the eucharist reached in the Faith and Order text Baptism, Eucharist and Ministry (BEM). It is so named because it was first used at the Faith and Order Plenary Commission meeting in Lima, Peru in 1982 - the meeting which approved BEM for transmission to the churches for official response.

La Liturgia de Lima es un servicio eucarístico (Santa Comunión) que expresa, en una de las formas litúrgicas posibles, la convergencia eclesiológica sobre la eucaristía que se ha logrado en el documento

La liturgie de Lima est un service eucharistique (Sainte Cène) exprimant, sous une forme liturgique possible, la convergence ecclésiologique sur l'eucharistie réalisée dans le texte de Foi et constitution Baptême, eucharistie, ministère (BEM). Elle tire son nom du fait qu'elle a été utilisée pour la première fois lors de la réunion de la Commission plénière de Foi et constitution à Lima, Pérou, en 1982 - la réunion qui approuva le BEM pour transmission aux Eglises en vue d'une réaction officielle.

Both the Roman Catholic Church and the World Council of Churches are determined to continue their collaboration and to seek together ways to serve the ecumenical cause. Therefore, after ten years of com­mon experience, it is appropriate to ask anew the question how they can, together, best further the ecu­menical movement, How should the Roman Catholic Church and the World Council of Churches be related to one another? What areas require primary atten­tion? What kind of common structure should be adopted? The present report attempts to answer these questions and submits to the parent bodies a number of recommendations as to the next steps to be taken.

The Joint Working Group is convinced that the work of the past five years has been worthwhile. At the same time a great many things remain to be done. The Lord's demand is clear: that they may be one in order that the world may believe" (John 17,21). As we face this demand we are keenly aware of how much we still fall short of giving to the world the sign of communion which should arouse its faith in the love of the Father who sends his Son to save us.

En este texto, fruto del estudio de Fe y Constitución sobre la unidad de la Iglesia y la renovación de la comunidad humana, se examina la relación entre la unidad de la Iglesia y su misión y testimonio profético en el mundo.

Ce texte, qui est le fruit de l'étude entreprise par Foi et constitution sur l'unité de l'Eglise et le renouveau de la communauté humaine, étudie la relation entre l'unité de l'Eglise et sa mission et son témoignage prophétique dans le monde.

Dieser Text ist das Ergebnis der Studie über Ethnische Identität, nationale Identität und die Suche nach der Einheit der Christen, die von Glauben und Kirchenverfassung in Zusammenarbeit mit dem ÖRK-Team für Gerechtigkeit, Frieden und Schöpfung durchgeführt wurde. Er bietet Materialien für Kirchen in Konfliktsituationen an, in denen insbesondere ethnische und nationale Faktoren eine Rolle spielen, und formuliert konkrete Vorschläge dafür, wie christliche Einheit das Zeugnis der Kirchen für Versöhnung und Gerechtigkeit stärken könnte.

Este texto es la culminación del estudio sobre

Ce texte est l'aboutissement de l'étude sur le thème << Identité ethnique, identité nationale et quête de l'unité de l'Eglise >>, réalisée par Foi et constitution en collaboration avec l'équipe << Justice, paix et création >> du COE. Il propose des points de repère aux Eglises en situation de tension ou de conflit, en particulier lorsque des tensions ethniques et nationales constituent des facteurs majeurs, et il suggère comment l'unité des chrétiens peut faire avancer le témoignage des Eglises en faveur de la réconciliation et de la justice.

Global Research on present status and future of Theological Education in World Christianity

Lecture for CEC Commission Churches in Dialogue, Budapest, June 2011

The fragmented landscapes of theological education on global scale today and different political conditions and frameworks according to which theological education can organize itself also lead to quite different ways in which accreditation and quality assessment of higher education institutions in theological education is taking place. There has not been yet any attempt to compare and reflect theologically the different sets of criteria by which associations of theological schools asses the quality of theological education within their own area of responsibility. A major international and ecumenical research project would be advisable and deserve funding on questions like

a) What are the underlining theological presuppositions for sets of quality criteria for theological education in a given social and denominational context?
b) What is the relation between general or secular sets of criteria for assessment in higher theological education and specific sets of criteria which emerge out of specifically theological concerns?
c) To what extend there is a common ground between different sets of criteria for theological education programs between different social and denominational contexts?