An Giang info: Youtube daily report Feb 23 2018

Health Benefits of Goat Milk

For more infomation >> Health Benefits of Goat Milk│The Benefits of Goat Milk│Sadia G Official - Duration: 7:29.

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Thinking with Things: Professor Alison Woollard - Duration: 2:26.

My name is Allison Willard and I am a geneticist in the

department of biochemistry at the University of Oxford.

When I was walking around the Ashmolean

there was one exhibit that really stood out to me,

and the exhibit was this beautiful marble statue called

Satire and Hermaphrodite

and in this statue the hermaphrodite is simultaneously

pushing the satire backwards with her hand,

while trapping him with her ankle.

It's not clear which way the entanglement will go

and the viewer is left wondering

what the Satire's intentions were,

and whether he was surprised

by the part male part female appearance

of the hermaphrodite.

Actually in nature there are

many thousands of naturally

hermaphroditic species, mostly invertebrates.

Nearly all of these are self fertile,

in other words they can reproduce

all by themselves without a mate.

One good example is the animal I do my research on

the tiny nematode worm Caenorhabditis elegans

or C elegans for short.

We use this organism in biomedical research

because it's very simple

being made up of only a thousand or so cells,

yet it contains genes

that are remarkably similar to our own.

This means that studying how worm genes encode

their development behaviour and lifespan

tells us a lot about how our own genes work.

C elegans hermaphrodites are basically females

that produce their own sperm,

they are completely self fertile

and therefore don't need males at all

to produce around 300 babies during their

three-day fertile period.

This elaborate biology makes for huge convenience for

the C elegans experimentalist,

just pick the worm, wait three days

and hey presto! 300 new babies turn up

all related to mom in predictable ways.

In Greek mythology the original Hermaphroditus

was the son of Hermes and Aphrodite,

who apparently fused according to Ovid

with the nymph Sal Marcus,

although earlier tales had him

or should it be her being born that way.

I wonder if the authors of these fantastic old tales

were inspired by the 65,000 or so hermaphroditic animal

species in the world around them?

I certainly am.

For more infomation >> Thinking with Things: Professor Alison Woollard - Duration: 2:26.

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Kia Rio 1.2 CVVT BusinessLine - Duration: 1:01.

For more infomation >> Kia Rio 1.2 CVVT BusinessLine - Duration: 1:01.

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Mazda CX-3 2.0 SkyActiv-G 120 GT-M 2WD - Duration: 0:59.

For more infomation >> Mazda CX-3 2.0 SkyActiv-G 120 GT-M 2WD - Duration: 0:59.

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Kia Picanto 1.0 CVVT 69 PK 5D Plus Pack - Duration: 0:59.

For more infomation >> Kia Picanto 1.0 CVVT 69 PK 5D Plus Pack - Duration: 0:59.

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Mazda CX-3 2.0 SKYACTIV-G 120 6AT GT-M 2WD ( afn.haak ) - Duration: 0:54.

For more infomation >> Mazda CX-3 2.0 SKYACTIV-G 120 6AT GT-M 2WD ( afn.haak ) - Duration: 0:54.

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Elli und Ben Teil 1305 Part 1 - Duration: 1:56.

For more infomation >> Elli und Ben Teil 1305 Part 1 - Duration: 1:56.

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A violência se tornou a protagonista da mídia? - Duration: 1:32.

For more infomation >> A violência se tornou a protagonista da mídia? - Duration: 1:32.

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[스파이샷] 벤츠 AMG GT4 S…포르쉐 파나메라 '정조준'[24/7 카] - Duration: 3:13.

For more infomation >> [스파이샷] 벤츠 AMG GT4 S…포르쉐 파나메라 '정조준'[24/7 카] - Duration: 3:13.

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Škoda Fabia 1.2 69pk Fresh - Duration: 1:00.

For more infomation >> Škoda Fabia 1.2 69pk Fresh - Duration: 1:00.

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NAJLEPSZY PIZZO-BURGER 🍕🍔 | DG & Kuchnia Lidla - Duration: 5:19.

For more infomation >> NAJLEPSZY PIZZO-BURGER 🍕🍔 | DG & Kuchnia Lidla - Duration: 5:19.

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Volkswagen up! 1.0 60pk 3-DRS Move Up! | Executive | Climatic - Duration: 1:00.

For more infomation >> Volkswagen up! 1.0 60pk 3-DRS Move Up! | Executive | Climatic - Duration: 1:00.

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Francesca Cipriani deve abbandonare l'Isola Dei Famosi? parla il suo avvocato | Wind Zuiden - Duration: 3:25.

For more infomation >> Francesca Cipriani deve abbandonare l'Isola Dei Famosi? parla il suo avvocato | Wind Zuiden - Duration: 3:25.

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Jeremias Rodriguez pronto per un programma di Maria De Filippi? | Wind Zuiden - Duration: 3:29.

For more infomation >> Jeremias Rodriguez pronto per un programma di Maria De Filippi? | Wind Zuiden - Duration: 3:29.

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Fabrizio Corona contro l'inviata di Pomeriggio 5: la risposta di Barbara D'Urso | Wind Zuiden - Duration: 3:37.

For more infomation >> Fabrizio Corona contro l'inviata di Pomeriggio 5: la risposta di Barbara D'Urso | Wind Zuiden - Duration: 3:37.

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Audi A1 1.0 TFSI 90PK S-Line |NAVI|AC|Bluetooth - Duration: 0:59.

For more infomation >> Audi A1 1.0 TFSI 90PK S-Line |NAVI|AC|Bluetooth - Duration: 0:59.

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Volkswagen Golf 1.0 TSI 85KW 115 PK Automaat 7 traps Connected Series - Duration: 0:58.

For more infomation >> Volkswagen Golf 1.0 TSI 85KW 115 PK Automaat 7 traps Connected Series - Duration: 0:58.

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Uomini e Donne: Francesca di C'è posta per te sbarca al trono over | Wind Zuiden - Duration: 3:52.

For more infomation >> Uomini e Donne: Francesca di C'è posta per te sbarca al trono over | Wind Zuiden - Duration: 3:52.

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최명길 의원 프로필, 최명길 선거법 위반 의원직 상실 당선무효 선거법 안철수 탈당|K-News - Duration: 2:47.

For more infomation >> 최명길 의원 프로필, 최명길 선거법 위반 의원직 상실 당선무효 선거법 안철수 탈당|K-News - Duration: 2:47.

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L'argus en finale de la Peugeot 308 Racing Cup au circuit Paul Ricard - Duration: 4:55.

For more infomation >> L'argus en finale de la Peugeot 308 Racing Cup au circuit Paul Ricard - Duration: 4:55.

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Vimeo Business

For more infomation >> Vimeo Business

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GÜLEN PATATES - SMILEY POTATO - Tuğba Turan Yıldız - Duration: 2:37.

4 boiled potatoes 4 tablespoons corn starch 6 tablespoons breadcrumbs 1 teaspoon salt 1 tea spoon flake pepper

6 tablespoons breadcrumbs

4 tablespoons corn starch

1 tea spoon flake pepper

1 teaspoon salt

Keep in the fridge for 30 minutes

For more infomation >> GÜLEN PATATES - SMILEY POTATO - Tuğba Turan Yıldız - Duration: 2:37.

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THE THREE FACES of EVE - WikiVidi Documentary - Duration: 4:20.

For more infomation >> THE THREE FACES of EVE - WikiVidi Documentary - Duration: 4:20.

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SAVING PRIVATE RYAN - WikiVidi Documentary - Duration: 22:37.

For more infomation >> SAVING PRIVATE RYAN - WikiVidi Documentary - Duration: 22:37.

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Jacyków: Na Instagramie jestem Tomaszem J., a nie celebrytą! - Duration: 1:45.

For more infomation >> Jacyków: Na Instagramie jestem Tomaszem J., a nie celebrytą! - Duration: 1:45.

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Kathy Bates & Tone Bell Go Beyond the Battle | Lip Sync Battle - Duration: 1:23.

(audience cheering over emotional music)

- And the winner of Lip Sync Battle tonight is Kathy Bates!

- For me it wasn't the competition so much.

- We had a lot of fun!

- Yeah, we had a lot of fun,

'cause Tone and I worked together on "Disjointed",

and we just love each other and when he asked me to be,

to battle him, I said yes.

- I didn't know if she was gonna say yes.

- Yes, I said right away!

- And there were some words in the text back to me

that I can't repeat right now.

- That's true, that's true.

I started talking trash pretty early.

- Real early. Before they called.

(both laughing)

Well, I chose "Green Light" 'cause one,

the lyrics are very prominent right now,

like they're very, very timely.

- I had no idea who - what is it? - "Naughty by Nature" was.

Yeah, because I had actually picked another song,

but then when I got to rehearsal, yeah,

I figured I needed to really get something more fun.

- When we decided we were gonna do this.

- Yeah.

- And then you said, "You'd better not do a Bruno song."

- I don't remember that!

So I was like, right away, dibs on Bruno.

(Tone laughs)

- For real.

- Oh my god.

(audience cheering)

(energetic, brassy dance music)

For more infomation >> Kathy Bates & Tone Bell Go Beyond the Battle | Lip Sync Battle - Duration: 1:23.

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Fiat Punto 1.2 Sound AIRCO - Duration: 1:00.

For more infomation >> Fiat Punto 1.2 Sound AIRCO - Duration: 1:00.

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What Is A Writ? - Duration: 2:00.

My bank recently got served with a writ of garnishment for my bank account.

What's a writ?

My name is Ron Drescher.

I'm an attorney practicing bankruptcy and creditor's rights in Maryland, Delaware, Pennsylvania,

and Virginia, and a writ is usually a piece of paper or a command that the court issues

to the sheriff to command the sheriff to go and do something, or command somebody, anybody,

some public officer, to go and do something.

So, a writ of garnishment tells the sheriff to go and go to the bank or go to the employer

and say, "Hey, you've got to seize this asset that belongs to the judgment creditor."

So that's a writ of garnishment, writ of execution tells the sheriff, we want you to go and tag

and seize actual property, a boat, furniture, a house, something physical that is owned

by a judgment debtor, and seize that so that it can be sold for the benefit of creditors.

So, a writ is a command that's usually given to the sheriff to go and do something that

is going to be in furtherance of a court order or judgment.

My name is Ron Drescher.

I'm an attorney practicing bankruptcy and creditor's rights, and if you've got some

property that is now subject to a writ of execution, please pick up the phone and call

me.

I would love to hear from you.

For more infomation >> What Is A Writ? - Duration: 2:00.

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La ligne éditoriale d'un blog ou d'un vlog - #EnjoyTheDay - 103 - Duration: 4:26.

For more infomation >> La ligne éditoriale d'un blog ou d'un vlog - #EnjoyTheDay - 103 - Duration: 4:26.

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L'orgueil de la vie (131) - Duration: 3:04.

For more infomation >> L'orgueil de la vie (131) - Duration: 3:04.

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Zelda: Twilight Princess HD #23 - Caverna sem fim - Duration: 36:00.

For more infomation >> Zelda: Twilight Princess HD #23 - Caverna sem fim - Duration: 36:00.

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❄ How to make Auger Adapter for Ice Fishing Cordless Drill - DIY 🆕 Test on Ice Fishing ENG SUBS - Duration: 16:38.

How to make an adapter for an auger screw and use a screwdriver

home made, DIY

Well, let's get down to it.

take the ice auger up the handle

we will not need it any more

measure the size we have here 27 mm s half

we can take here is such a profile square

we see

27 internal that is suitable

and tell him to give a piece

correct

we clean the paint from the top for welding prepare

cut off the shank from the drill

I will fix permanently

we fasten from below a nut

screw the bolt

see exactly manufactured adapter

and now you need to take it

We take electrodes here from a plastic pipe, it is convenient to store here

and do not damp the electrodes

so here the welding is finished, welded now we'll clean it up a little

100% cook

Next, you can paint under the final check we take our lithium ion cordless drill makita BDF 458

and, as it were, the final cherry on the cake, this is such a playground

it must necessarily be set, how little of a bullet will pop out and an ice auger you

lose in the hole on a ice fishing. so you need to put this kind of protection.

this way and even if you have the cartridge will pop out then it will not go under the water

this width is slightly larger than the diameter wells. all this is a ready-made product

you can already go on the ice. to take a cordless drill to take here such an ice auger without a handle and

to drill, then tomorrow I will sharpen the knives and go to the ice I will show how

perfectly drills this is the result of a bunch of ice auger

me weaving in my 110 and a cordless drill makita

bdf 458. 80 Newton per meter here tomorrow this set will go ice drill

The thickness of the ice is now somewhere around about a meter

so if anyone is interested in continuation will be signed like this

everything turned out here and it seems everything. Thanks for attention all for now.

I'll show you how do i lithium ion ice auger and icemaster work

I try 5 holes to the show. time as

Well, it's really corrugated. Here are some such winter boots I have if anyone is interested there is a link in

description translate take a look lithium-ion battery insert

pocket

connect

all here switch on went heating with a simple toe is very warm and

there will be enough for the whole of fishing accumulator

Well, give the fifth hole

here here is a log on the bottom I know somewhere that's where the bag stands. go

we look the battery full here all three the indicators are lit. father, well, you

saw - saw. But it seems everything. Thank you for viewing and if you liked the video

be sure to put it. Subscribe to the channel by clicking on

bell to the main page.

I have about a hundred already already downloaded videos and choose to watch! it was MAIER

All for now !!!

For more infomation >> ❄ How to make Auger Adapter for Ice Fishing Cordless Drill - DIY 🆕 Test on Ice Fishing ENG SUBS - Duration: 16:38.

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Tous mes malheurs viennent de Laeticia: quand la cousine de Johnny s'en prenait violemment - Duration: 3:44.

For more infomation >> Tous mes malheurs viennent de Laeticia: quand la cousine de Johnny s'en prenait violemment - Duration: 3:44.

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Johnny Hallyday papa inquiet… au point de reprendre la cigarette - Duration: 2:58.

For more infomation >> Johnny Hallyday papa inquiet… au point de reprendre la cigarette - Duration: 2:58.

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[COLLAB] [YTP FR] A VOUS DE TROUVER LE TITRE - Duration: 6:40.

For more infomation >> [COLLAB] [YTP FR] A VOUS DE TROUVER LE TITRE - Duration: 6:40.

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Selena Gomez enceinte de Justin Bieber ? La folle rumeur qui enflamme la Toile ! - Duration: 2:29.

For more infomation >> Selena Gomez enceinte de Justin Bieber ? La folle rumeur qui enflamme la Toile ! - Duration: 2:29.

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Sylvie Vartan n'apprécie pas, Laeticia pourquoi la veuve du rockeur peut avoir peur de son amour - Duration: 3:34.

For more infomation >> Sylvie Vartan n'apprécie pas, Laeticia pourquoi la veuve du rockeur peut avoir peur de son amour - Duration: 3:34.

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Best prsian iran music Afshin azari ''Beraroom'' Shad Music - ''آهنگ شاد افشین آذری ''برارم - Duration: 4:31.

For more infomation >> Best prsian iran music Afshin azari ''Beraroom'' Shad Music - ''آهنگ شاد افشین آذری ''برارم - Duration: 4:31.

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DÉBALLAGE ET TEST DU DJI MAVIC PRO en français! - Duration: 7:44.

For more infomation >> DÉBALLAGE ET TEST DU DJI MAVIC PRO en français! - Duration: 7:44.

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Grimco Gives Back

For more infomation >> Grimco Gives Back

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Kafir with a Capital 'K' - Duration: 5:26.

- I came to my study of Islam late in life,

but I had studied religious text all of my life

starting being a teenager.

I've studied Torah through Orthodox Synagogue.

I've studied the New Testament a fair amount.

I've studied Buddhist Sutras,

I've studied the Bhagavad Gita,

I've studied a lot of religious texts,

and then I came to Islam.

Islam was very different,

because it was so concerned with the non-Muslim.

You see, when you read Buddha's Sutras,

it's concerned with how to be a Buddhist.

It doesn't concern itself with non-Buddhist.

Now here's the problem -

not only did Islamic doctrine concern itself

with the Non-Muslim,

the treatment of the Non-Muslin was terrible.

There were two treatments of the Non-Muslim -

one is religious in that they went to hell,

but the other is political,

what happened to them in life today.

So we need a special name for the non-Muslim,

because non-Muslim is a neutral term,

and yet the non-Muslim is not treated neutrally.

They can be enslaved, tortured, raped,

lied to, deceived, plotted against.

These are not neutral things,

these are political terms and they're very harmful.

Now the Quran has a word for the non-Muslim.

It's called Kafir. K-A-F-I-R.

Now, like everything else in the Quran,

the meaning slightly shifts over time.

At first the word Kafir just means

someone who is not grateful, or who covers the truth.

But as time goes on, finally the non-Muslim, the Kafir,

can be destroyed in Jihad.

So there's a progression of different meanings the Kafir

but in the end the Kafir can be harmed.

And that's the reason I don't like being a Kafir.

Now you all know I like to measure things,

and so one of the things I measured was

how much of the Quran, the Sira and the Hadith

are about the non-Muslim.

The answer - fifty one percent.

That is, most of Islamic doctrine

concerns itself with the Kafir,

which is a political problem, not just a religious problem.

Now then, the Quran uses lot of different words

for the non-Muslim that are religious.

People of the book, pagan, polytheist,

Jew, Christian apostate, infidel,

but all of those who did not submit to the Sharia

suffered a political consequence,

which was some form of harm -

death, torture, execution, assassination.

These were political ends.

Now, Muslims like to tell us, we've seen,

the people of the book, Christians and Jews,

they're not really Kafirs.

They're brothers in the family of Abraham.

Let's see how these brothers in the family of Abraham

are treated.

Do you think the Jews that they were executed,

as people of the book, felt any different

than the pagan who was executed?

Nah. The political consequence is the same.

Submission of some form or another.

There are different classes of Kafirs in the Quran.

We have atheist, polytheist, deist, idolaters,

and then Jews who believe in revelation

but don't believe in Mohammed's revelation.

But in the end, everyone's a Kafir

who does not believe in the Shahada.

The Shahada is 'There is no god but Allah,

and Mohammed is his prophet.'

I view Islam as a political system,

and the Sharia extends to all other religions,

which is a political thing.

They must all submit and run their lives

according to the Sharia.

The Kafir is a political class.

Unfortunately, historically,

their victims stand and suffer alone.

That is, the Buddhists suffer and who knows about it?

The suffering of the Africans under Jihad

involved in slavery, who knows about that?

The Hindus know about their own suffering,

but they don't really know

about the suffering of the Christians

who were in what was originally called Asia Minor,

or what is called Turkey today.

So, although the people suffer, they suffer alone.

And I want to use the word Kafir

to show that they all are the same political class.

Now I'm coming to one of my main points.

Any time I make a video about religion

that includes Christians and Jews,

I get hate mail about that.

People hate the Jews, they hate the Christians,

they hate the Jesuits, they hate the Catholics,

they hate the Protestants.

Here's the thing, go ahead and hate 'em,

but know this, you, the hater,

you're going to suffer the same political result

as the Jew, the Christian and everyone else.

Get the picture.

You may not like other religions,

but in the end, whether you're an atheist or not,

you're going to suffer the same political consequences.

This is the reason I want to use the word Kafir -

to unite us politically.

We're all the same in a political class.

Now then, how do you know that

if you use Kafir as the right word?

And by the way, I use Kafir with a capital K,

because I use it to mean a special meaning -

all those who suffer under Islam.

Here's how you know you're using the right word.

You know who doesn't want you to use that word?

Muslims.

You see, it's their little dirty word that's a secret.

Now, we have a word in the English language

that we can't use and we call it the N-word.

Well, Kafir is the K-word in Islam.

So, Muslims hate it,

which is the proof that we need to use it.

In the Arabic, the plural of Kafir is Kuffar,

K-U-F-F-A-R.

But I don't use that.

I want to use the English plural Kafirs, plural with an S,

because I want the word to become adapted and used.

We must understand that all Kafirs are the same in the end.

So, therefore, we need to use the same word

for each other.

Thank you.

For more infomation >> Kafir with a Capital 'K' - Duration: 5:26.

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Elephone REXSO Explorer K review - Waterproof 4K Action Camera Rs. 5,800/- - Duration: 10:07.

This is Elephone REXSO Explorer K

Waterproof 4K Action Camera

This one is priced at $90

approx Rs. 5,800 INR

In this video I will unbox this camera, show you

its features and also camera samples, keep watching..

Hello Everyone I am Gogi and this is

Elephone Waterproof 4K box pack

It is unique style all packed inside this case

I will open this up

and inside you will get this Explorer K camera

black color, and it is inside this

water proof casing

I will remove this water proof casing

if you want to shoot under water, then use this waterproof case

You have to open this case this way

this way

and then pull this down and slide out the

camera

This is Explorer K action camera

Lets check out the content inside the box

This is user manual, in English

you will get all the details about this camera inside

this manual, there are a lot of accessories

this soft cloth to clean the camera lens,

some straps

you will find a lot of

camera accessories inside the case

you can combine accessories as per your requirements

This camera is pretty small and using the

accessories you can attach this camera in most places

example here is the cycle mount, you can use this

cycle mount on the cycle handle

and using other accessories you can attach the camera on it

This is a camera mount

this is quite useful, can be used along with many accessories

you will get a USB to micro USB data cable

some more accessory

as mentioned there are a lot of accessories

small to medium and you can combine them as per your need

some more

you can use strap on this

3M tapes

some wires

so these are the accessories you will get in this camera storage case / box

This is a small action camera

Elephone Rexso explorer K

Metallic finishing on the front, build and

finishing is very good

side come with rubber type finishing,

give a very good grip

Screen is 2 inches 320 x 240

pixels resolution

This is not a touch screen display, you will need to use buttons

this is the battery compartment and it houses

a removable 1200 mAh battery

Here is micro SD card slot (128GB Max)

and speaker out vents

This action camera is using

HiSilicon HI3559

and Panasonic MN34120 chipset

Here is micro USB and micro HDMI ports

Usually action camera lens are way out and

the same can be seen here

I will remove this factory film

There are 3 buttons on this action camera and you can

control the features using these 3 buttons

The display on this camera is not a touch screen

you will need to use the buttons for navigation / selection

Press the button on the front and hold to power on

then you can use the button again

for navigation

look this is the button you need to press

you will these menu options

press the same button to browse through the menus

to select use this top button

I am on photo and now will press the top button to select

I can now shoot still photos in 16MP resolution

so this is how you can use the front button

to get the menu / move to options

and to select use the top button

4K video at 30fps this action camera

can record.. in settings you will

get these options

use the front / top buttons accordingly

Navigation is pretty simple

for now have shown you 2 buttons

front and top button, there is one more button

I will show that, but before that let me

insert a micro SD card inside the slot

you can use max 128GB card

This is 4K camera

and it is important you use

UHS Speed Class 3 quality card or above

So with this camera you can shoot photos

videos, time laps, slow motion

and here is view option, you can watch the content you shot

There is LED light as you can see here

when you start the camera the light stays constant

I will start the recording, now recording

look at the LED its blinking

when I stop recording the LED light stays constant

This is the 3rd button and its very useful

press it

and you will get fine tuning options

here you can see photo option

the front button when press changes option

and use top button to select

in photo look I am changing the resolution

16, 12, 8MP, 5MP

this is how you can change photo settings

I am in still photo mode

and look there is Lapse and RAW photo mode too

camera can shoot RAW photos

I will now show you how you can change

video recording options

I am in video now

There is slow motion 720p @ 120fps

loop video,

time lapse

video + snap i.,e. you can capture stills when video is recorded

and normal video

let me change the video recording resolution

using top button I can set 4K, 2K

1080p @ 60fps, 1080p @ 30fps

these are the video recording options

This Elephone action camera can shoot

slow motion videos in 720p at 120 fps

Here are some still photo samples

photo quality is really good, does well in low light conditions

this is another low light shot

night shot looks great

however in video mode , low light shots are no good

here is low light

video shot, not so effective

stills look great but video is too dark

This is a action camera, made to shoot in day light conditions

use it outdoor for best results

some more indoor / low light shots

now for some outdoor shots

in good lighting conditions the output is really good

do note that I am

using the camera

and the camera built in stabilisation is really good

I am not using any external stabiliser

I am just holding the camera in my hand

and am walking.. as you can see

the shots are pretty smooth

without using external stabiliser

And now look at these shots

here I have used external stabiliser

and look how smooth footage is

looks like the

camera is floating in the air

This Elephone Action camera comes with

built in stabilisation, does a really good job

but if you want you can use an external stabiliser

you will get professional

cinematic style output

This mount is really helpful,

using this you can attach this camera

on many things

This is how you need to attach the camera

There is 170 degree wide angle lens on this camera

and lot of recording modes

There is 6 axis electronic image stabilisation

you already seen the output

This camera comes with built in Wi-Fi and the

1200 mAh removable battery

takes about 2 hours for a full charge

and on full charge if you use 1080 video recording mode

you will get around 1 hour

20 minutes battery life

after that you will need to charge battery

Use the water proof case to shoot

under water videos

Video quality is really good, impressive, however

only in day light conditions, for night shots

or low light shots the output is not that great

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so did you like this action camera

sponsored by Faith and Order

of the World Council of Churches and Joint Working Group.

She is an associate editor of Pro Ecclesia

and serves on the Editorial Advisory Board

of the journal Ecclesiology.

Dr. Wood is the author of Spiritual Exegesis and the Church

in the Theology of Henri de Lubac,

Sacramental Orders,

and One Baptism: Ecumenical Dimensions

of the Doctrine of Baptism.

She is also author of peer reviewed articles

and co-author or co-editor of other book publications,

and has served as past president

of the Catholic Theological Society of America.

Please join me in welcoming Susan K. Wood, SCL,

as she delivers Pope Francis: Dialogue in Ecumenism.

(applause)

Thank you, Arlene,

and thank you all for coming out on this rainy evening,

but Pope Francis is a great attractor, and I'm sure

it is interest in him.

Actually, Pope Francis has written very little on ecumenism,

but he's made some spectacular ecumenical gestures.

So, in the first part of this presentation,

I will present the themes in Pope Francis' writing

that pertain to ecumenism,

and in the second part, I will describe

some of these spectacular ecumenical gestures.

The importance of witnessing through gesture

is evident in Pope Francis' response to a young person

who asked him during the World Youth Day at Krakow in 2016,

"What must I say to my friend who does not believe in God?

"How do I convert him?"

Pope Francis answered, "The last thing that you must do

"is to say something.

"Take action, live.

"Then, seeing your life you're witnessing,

"the other one will perhaps ask you why you live this."

So, Pope Francis is a man of action

before he's a man of words.

Since my topic is Pope Francis and ecumenism,

I need to tell you that I will not comment on him

with respect to relations

between Christians and Jews or Muslims.

Ecumenism is the movement

that strives after visible communion

with other Christians

on the basis of a common baptism

and faith in the Triune God.

In a religious dialogue, on the other hand,

and this will be the topic

of the series next semester I understand,

is the movement that strives for mutual understanding,

not visible unity,

among traditions that are not bound by a common baptism

and faith in Jesus Christ,

so there's a difference between the two.

Pope Francis' apostolic letter Evangelii Gaudium

of 2013

only devotes three sections to ecumenism

where he emphasizes the importance of common witness

for peace in the world,

warned that the starting point

should not be differences that exist, but the common faith,

respecting the hierarchy of truths.

That's a phrase that comes

from the Decree on Ecumenism Number 11,

which means that not all truths

have the same relationship to the foundation of the faith.

So, if you can imagine a concentric circle,

some truths are more at the center,

some more at the outside.

And then, in addition to specific references

to ecumenism though,

there are a number of recurring themes

that directly relate to ecumenical relationships

and the unity among Christians.

Now, the ones I'm going to pick up tonight

are the notion of dialogue,

encounter,

journey,

the model of unity as a reconciled diversity,

and then, finally, ecumenism of blood.

Now, while Pope Francis cultivated relationships

with the Orthodox, he celebrated

an ecumenical service with Orthodox churches

in the Church of the Holy Sepulcher in Jerusalem in 2014,

and he also had a very interesting meeting

with Russian Orthodox patriarch Kirill

in Havana, Cuba in 2016,

But, since this is the 500th anniversary of the

Reformation Centenary,

I will focus my attention this evening on his relationship

with Evangelicals and Pentecostals on one hand,

and Lutherans on the other.

So, the first theme, dialogue.

Dialogue is essentially an encounter and conversation,

a speaking and a listening between partners.

Pope Francis comments that quote,

"To dialogue entails a cordial reception,

"not prior condemnation.

"In order to dialogue,

"it is necessary to know how to lower the defense,

"open the doors of the house,

"and offer human warmth," end of quote.

Each partner speaks from his or her own context,

from his or her own perspective of viewing the world.

Dialogic speech seeks to communicate that experience

and perspective to the other,

and to receive that same message from the partner,

so as to be able to enter as much as possible

into the experience of the other,

and to see the other's perspective through their eyes.

For example, a successful ecumenist engaged in dialogue

can articulate the partner's perspective,

not only so that the partner recognizes it as her own,

but sometimes better than she can articulate it herself.

The first aim of dialogue is not to convince the partner

of one's own deeply held convictions,

but to understand another in a deep way.

It is above all a spiritual experience

in understanding the other,

a listening and speaking to one another in love.

Dialogue is a necessary companion to doctrine

for it presents doctrine with a human face.

Too often, doctrines can appear to be disembodied words

or abstract propositions imposed on life situations.

Christoph Theobald has coined a phrase

the pastorality of doctrine.

I think it's a wonderful phrase, pastorality of doctrine,

to describe doctrine

as something to be authentically interpreted

and faithfully applied

with concrete historical, cultural, and pastoral contexts.

Dialogue provides the condition for the possibility

of such pastorality of doctrine,

which applied by Theobald first to Pope John XXIII's remarks

at the opening of the Second Vatican Council,

also represents I think Pope Francis's papacy;

to understand

when he talks about doctrine,

he's always putting theologians in their place.

But, when he does this,

I think it's with this pastorality notion.

So, Pope Francis in Evangelii Gaudium

develops the theology of dialogue

as intrinsic to the task of evangelization

and the pursuit of peace.

He identifies three areas of dialogue

in which the Church must engage

in order to promote full human development

and to pursue the common good,

dialogue with states;

dialogue with society,

including dialogue with culture and science;

and then dialogue with other believers,

and that's where ecumenism comes in.

Francis identifies dialogue as quote,

"A means for building consensus and agreement,

"while seeking the goal of a just, responsive,

"and inclusive society."

That's from Evangelii Gaudium.

"The Church does not engage in this dialogue

"with ready made solutions for every particular issue."

One of the things Francis is not is an answer man

if you've noticed.

So, the approach must be one of humility.

In the dialogue with science,

the path is one of a synthesis

between the responsible use of methods

proper to the empirical sciences

and other areas of knowledge,

such as philosophy, theology, and faith itself.

In ecumenical dialogue,

Francis identifies the interlocutors as fellow pilgrims.

He says that this means that we must have sincere trust

in our fellow pilgrims,

putting aside all suspicion or mistrust

with our gaze focused on our common quest,

the radiant peace of God's face.

Similarly, an attitude of openness and truth and love

must characterize the dialogue with non-Christian religions.

This dialogue may simply be

being open to them sharing their joys and sorrows,

through which we learn to accept others

and their different ways of thinking, living, and speaking.

Doing this, we join one another

in taking up the duty of serving justice and peace.

This common ethical commitment

brings about a new social situation.

And, Francis says that through mutual listening,

both parts can be purified and enriched

and express love for truth.

Far from being a form of syncretism,

which means everything gets mushed into one,

true openness requires that the dialogue partner

remain steadfast in conviction and clear in one's identity,

while at the same time being open

to understanding the convictions of the other party.

To dialogue, you need two,

and two can't be collapsed into one.

The importance of faith motivated dialogue

is highlighted by our present culture,

which has become increasingly uncivil.

The current political scene

is rife with toxic, demonizing,

and demoralizing rhetoric.

The Second Vatican Council and Pope Francis

remind us of the obligation to respectful conversation

with people whose views may differ markedly from our own,

and such dialogue is a precondition

for ecclesial discernment.

Now, one of the ...

I'll get to this later in the talk,

but one of the keys, I think,

for understanding Francis is to remember

that he is agnation and Jesuit to his fingertips,

and because he is, discernment is a huge category,

because that's

the Jesuit stick

(audience laughs)

is discernment, and spiritual direction, and accompaniment.

So, all of these comments have to kind of

be in that context.

So, dialogue leads us to the next theme

that relates to ecumenism,

and that's the theme of encounter.

In his remarks at the conclusion

of the week of prayer for Christian unity in 2015,

Pope Francis illustrated the theme of encounter

with Jesus' conversation with a Samaritan woman at the well.

I'm just going to read a section from this.

"Weary from His journey,

"Jesus does not hesitate to ask the Samaritan woman

"for something to drink.

"His thirst, as we know, is much more than physical.

"It is also a thirst for encounter,

"a desire to enter into dialogue with that woman

"and to invite her to make a journey of interior conversion.

"Jesus is patient, respectful of the person before him,

"and gradually reveals himself to her.

"His example encourages us to seek

"a serene encounter with others.

"To understand one another

and to grow in charity and truth,

"we need to pause, to accept and listen to one another.

"In this way, we already begin to experience unity.

"Unity grows along the way.

"It never stands still.

"Unity happens when we walk together."

I was actually at this homily.

I couldn't understand it at the time.

I think it was in Italian.

But, it was in Rome,

and it was during the week of Christian Unity,

and I was privileged to have been invited

with a group of religious from all different traditions

to a conference.

So, we had Lutheran religious, and Orthodox,

and Roman Catholic,

and Reformed; I didn't even know they existed.

They didn't want it overwhelmed with Roman Catholics,

because we have lots of sisters,

but because I was involved in ecumenism.

And, the theme of that whole conference

was the woman at the well.

This resonated with me.

I just mention that because I like this reading

because it's an encounter, but also

because the context was having religious

from all these different traditions encounter one another,

so it wasn't just they picked a text

out of the book kind of thing.

So,

Francis calls not just for subtle theoretical discussion

in which each partner tries to convince the other

of the soundness of their opinions,

but he challenges us to grasp more fully what unites us,

namely, our call to share in the mystery

of the Father's love

revealed to us by the Son through the Holy Spirit.

He's convinced that by humbly advancing towards the Lord

we draw nearer to one another.

Actually, Dorotheus of Gaza said that

about the 3rd century

if I've got the century right for him,

that he compared it to the spokes of a wheel, that

when you go towards the hub, the center of the wheel,

the spokes are closer together.

If that hub center is Christ,

it's that relationship that draws us

into relationship with one another.

So, the next theme is journey.

All of these are very closely connected.

So, pilgrimage or journey

is an apt metaphor for dialogue,

for dialogue entails a walking with the other.

It represents a word on a common journey

that's neither the first word nor the last word.

It marks a moment between the already

of our past communal histories

and the not yet of our future.

It images the conversation

of the disciples on the road to Emmaus,

who recount the wonders that the Lord has worked

during a journey that culminates

in the shared recognition of the Lord

and the breaking of the bread at a common table.

So, in dialogue, we are on the way;

we have not reached the end.

So, it's that transitional moment

of not having to have it altogether

I think is important.

Pope Francis uses this image with respect to ecumenism.

During a service to mark the end

of the Week of Prayer for Christian Unity in 2014,

he commented,

and I quote,

"We have all been damaged by these divisions.

"None of us wishes to become a cause of scandal,

"and so we are all journeying together fraternally

"on the road towards unity,

"bringing about unity even as we walk,

"that unity comes from the Holy Spirit

"and brings us something unique,

"which only the Holy Spirit can do,

"that is reconciling our differences.

"The Lord waits for us all, accompanies us all,

"and is with us on this path to unity."

Okay, the next theme is reconciled diversity,

and this is really the model of ecumenism.

If you ...

I would explain it by saying

prior to the Second Vatican Council,

Catholics celebrated or held to

what would be called a return ecumenism,

which isn't ecumenism at all.

It's like you all come home to Rome.

You're wrong.

We're right.

Come back to the fold.

This is not ecumenism today.

So, we need to find different models,

and the model that Pope Francis picks up on

is a model of unity that was proposed by Oscar Cullmann,

who lived from 1902 to 1999,

and it is called Unity in Reconciled Diversity.

Cullmann was a friend of Pope Paul VI,

and he was a Protestant observer

at the Second Vatican Council.

He summarized this model saying, I quote,

"Every Christian confession

"has a permanent spiritual gift, a charism,

"which should preserve, nurture, purify, and deepen,

"and which should not be given up

"for the sake of homogenization."

So, again,

the culture of this country ...

There was a time when they called us the melting pot

where all cultures could come,

and if you want an alternative

to a melting pot in terms of culture,

you'd think more in terms of a vegetable stew,

where you can still identify the carrots,

and the potatoes, and the celery kind of thing.

So, what we don't want is homogenization

of our religious cultures,

but where what is distinctive of each culture remains.

Now, John Paul II had introduced the idea

of an ecumenical gift exchange

in his encyclical 1995 of Ut Unum Sint,

That They All May Be One.

Francis picks this up and repeats it in his comment

that in ecumenical relations

it is important not to know each other better,

but also to recognize what the Spirit has sown in the other

as a gift for us.

He concludes, "We must walk united with our differences.

"There is no other way to become one.

"This is the way of Jesus."

Now, he finds a mathematical image

to express this in the polyhedron,

which is a polygon, a multidimensional body,

which reflects the convergence of all the parts,

each of which preserves its distinctiveness.

This becomes a model of unity rather than a sphere,

which would everything would just be one.

So, the aim of actions in such a polyhedron model

is to seek to gather the best of each,

and so we maintain the distinctive gifts of traditions.

Then, the final theme, and more shortly,

is the notion of ecumenism of blood.

Martyrdom for the faith constitutes a bond among Christians

whatever their confession,

and thus constitutes an ecumenism of blood.

Religious persecution is uniting Christians

around the world,

and Pope Francis has said,

"When Christians are persecuted and murdered,

"they are chosen because they are Christian,

"not because they are Lutheran, Calvinist,

"Anglican, Catholics, or Orthodox."

He says, "An ecumenism of blood exists."

Okay, those are the themes I find in his writing

that relate to ecumenism.

Now, I want to go to two areas

of what I would call his spectacular gestures.

The first is his outreach to Evangelicals and Protestants.

Now, I realize that these statistics are a little bit dated,

but according to the 2011 Pew Foreign Report,

about half of the world's Christians are Catholic,

12% are Orthodox,

and 37% are Protestants broadly defined.

The same study reported that, together,

Evangelicals and Pentecostals

total nearly 400 million people,

and that would be bigger today

if you got more current statistics.

Now, Roman Catholic dialogue with Protestants

is largely with the shrinking historical churches

represented by the World Council of Churches.

This would include Methodists, Lutherans,

Anglicans, Reformed.

But, a Catholic Pentecostal dialogue

has been in existence since 1972.

Now, that date is interesting,

because the dialogue with these historical churches

began immediately after the council.

So, with Lutherans, we were in dialogue by '65, '66.

Pope Francis' ecumenical focus

has been on the Evangelical and Pentecostal worlds,

which reflects not only the demographics

of religious adherence,

but also his experience in Latin America.

For centuries, Latin America

was almost homogeneously Catholic,

but today the primary Christian other

is the growing number

of Evangelical and Pentecostal churches there,

and these churches often have

an antagonistic relationship to Catholicism.

Official dialogue with these groups is often difficult,

since even though they represent

as much as 1/3 of all Christians,

they are highly fragmented,

existing as independent churches.

Pope Francis tends to foster dialogue with Pentecostals

through individuals and small groups in personal encounters

rather than through formal commissions and study groups.

Now, while still Archbishop of Buenos Aires,

the then Cardinal Jorge Mario Bergoglio

developed a close relationship

with a number of Protestant leaders

through a movement that was called

Renewed Communion of Evangelicals

and Catholics in the Spirit.

There, he met an Italian Evangelical Pentecostal pastor

by the name of Giovanni Traettino,

who was founder in the late of 1970s

of the Kee-ay-za Evangelica de la Reconciliacion,

I can't say it,

Reconciliacione I think is what it is,

with whom he participated in a prayer service

in Buenos Aires in 2006

that attracted 7,000 people

in a venue that was normally used for boxing matches.

On that occasion, Cardinal Bergoglio

allowed himself to be prayed over

by a delegation of Protestant clergy.

This is a gesture,

I mean that's one of the spectacular gestures,

that drew upon his head fire

from both conservative Catholics, as well as Protestants.

Neither side was happy with him doing that.

Since ecumenism is built on relationships

and lasts over time,

it is not surprising that the now Pope Francis

paid a visit to this Pastor Traettino in July, 2014,

in the Southern Italian city of Caserta.

Those present for his visit to Caserta included

not only Italian members of the community,

but also Evangelical and Pentecostal representatives

from Argentina, the U.S., France, Spain, Canada, and India.

There, he delivered a historic apology

for Catholic persecution of Pentecostals under fascist rule,

and in which Catholics had also taken part, and he said,

"I am the pastor of Catholics.

"I ask your forgiveness for this."

There, he also commented that the Christian community

has been tempted to say,

"I am the Church.

"You are a sect."

Francis said that this temptation came from Satan

and not from Jesus, who prayed for unity.

The Holy Spirit, on the other hand,

is responsible for diversity in the Church

and then for unity.

So, both diversity and unity come from the Spirit.

In this way, the Church is one in diversity.

That's that reference to that reconciled diversity

from Oscar Cullmann, okay?

With his influence, the bishops of Aparecida in 2009,

that was a senate of Latin American bishops,

avoided the disparaging word sect in their report

and referred rather to religious groups.

So, this Giovanni Traettino,

referencing the earlier anti-Catholic attitude

of Evangelicals urged quote, that,

"One needs to strive more to emphasize

"what is held in common,

"rather than defining one's own identity

"from an anti-Catholic position."

So, we can see how that relationship

of those two men led to

rejecting language of sect,

but it also has Traettino trying to reject

anti-Catholic positions.

Now, the importance of that is underscored

when we see that even before Caserta, on July 19th,

the Evangelical Alliance in Italy,

claiming to speak for all Italian Pentecostals

in 85% of the country's Protestants

had issued a declaration

signed by the Federation of Pentecostal Churches,

the Assemblies of God in Italy,

the Apostolic Church,

and the Pentecostal Congregations,

calling for resistance to quote,

"Unionist initiatives that are contrary to the scriptures,"

end of quote.

It described the Church, the Catholic Church,

as an imperial church that does not quote,

"Follow the example of Jesus who came to serve

"and not to be served," end of quote.

It expressed determination to resist quote,

"The mounting ecumenical pressure

"from the Roman Catholic church

"to expand its Catholicity

"at the expense of biblical truth," end of quote.

Given the continuing theological and ethical differences,

it invited all Evangelicals

to exercise healthy biblical discernment

without being guided by concerns for unity

that are contrary to scripture,

and instead to renew their commitment

to take the gospel of Jesus Christ to the whole world.

I mean, this is pretty strong stuff.

What's interesting here is that

you see a hermeneutic of suspicion at work

on the part of the Evangelicals,

and they see ecumenical initiative as

an attempt to expand Roman Catholic Catholicity,

to expand its own imperial kind of reign,

and it sees it as anti-biblical and is resisting it.

Now, okay, given, again, the personal relationship

between Pope Francis and Traettino,

given this background of anti-Catholic,

anti-ecumenical sentiment

on the part of these Pentecostals,

note that undeterred by this ecumenical resistance,

the Pope encountered Pastor Giovanni Traettino again

in 2015,

where, once again, a group of Pentecostal pastors

prayed for him.

They laid hands on him.

So, in the face of opposition to ecumenical unity,

Pope Francis counters not with theological arguments,

but with spectacular gestures and prayer.

That was his posture with this group of people.

Now, a clue to the close connection between Pope Francis

and Evangelicals and Pentecostals

can be found in Pope Francis' memorable line

in Evangelii Gaudium number three

where he addresses all Christians.

He's not talking to Catholics here.

He's addressing all Christians saying, quote,

"I invite Christians everywhere at this very moment

"to a renewed personal encounter with Jesus Christ,

"or at least an openness to letting him encounter them.

"I ask all of you to do this unfailingly each day,"

end of quote.

Again, we're picking up that language of encounter

we saw earlier,

but the hallmark question of an Evangelical Protestant is,

"Have you accepted Jesus as your Lord and Savior?"

Here, both Pope Francis and the Evangelical emphasize

a personal relationship with Jesus Christ,

and so we see a coming together.

Pope Francis' approach to ecumenism

has a distinctly charismatic character

as is evident in this comment, quote,

"I don't believe in a definitive ecumenism,

"much less do I believe in the ecumenism

"that, as its first steps,

"gets us to agree on a theological level.

"I think we must progress in unity,

"participating together in prayer

"and the works of charity,

"and this I find in the charismatic renewal.

"Now and then, we get together with a few pastors

"and stop and pray together for about an hour.

"This has been made possible

"thanks to the charismatic renewal,

"both on the Evangelical side and on the Catholic side,"

end of quote.

Interesting.

Okay, now I'm going to turn to

the spectacular ecumenical gestures

in terms of the outreach to Lutherans.

The themes that marked Pope Francis' commemoration

of the fifth centenary of the Reformation

were profession of our common faith in the Triune God,

common prayer,

and the intimate request for forgiveness for mutual faults,

and a shared ecumenical journey.

Two events stand out with respect

to Pope Francis' outreach to Lutherans,

one meticulously orchestrated,

both in Geneva and Rome,

and the other spontaneous.

The first was Pope Francis' visit to Lund, Sweden, where,

together with the

president of the

Lutheran World Federation,

he participated in a common prayer service

and signed a joint statement on the occasion

of the Joint Catholic Lutheran Commemoration

of the Reformation.

This was October 31st, 2016.

The two church leaders committed themselves

to further growth and communion rooted in baptism

as we seek to remove the remaining obstacles

that hinder us from obtaining full unity.

Christ desires that we be one so that the world may believe.

Recognizing the pain of those who share their whole lives

but cannot share God's redeeming presence

at the eucharistic table,

they renewed their commitment to theological dialogue

to respond to the spiritual thirst and hunger of people

to be one in Christ

and to heal this wound of division in the body of Christ.

They prayed to God

for inspiration, encouragement, and strength

so they might stand together in service;

upholding human dignity and rights, especially for the poor;

working for justice;

and rejecting all forms of violence.

God summons us to be close to all those

who yearn for dignity, justice, peace, and reconciliation.

They called for an end to violence and extremism,

and ...

I'm skipping some of this.

And then, finally, realizing

that joint service to this world

must extend to God's creation,

they prayed for a change of hearts and minds

that leads to a loving and responsible

way to care for creation.

Okay, this whole commitment is on the Vatican website,

but what's interesting is that throughout the world

this commitment is being replicated

by Lutheran and Catholic groups.

In fact, just Tuesday of this week,

I attended an ecumenical service in Milwaukee.

All the bishops,

I think there might've been one missing,

all the Catholic bishops of the state of Milwaukee,

that metropolitan area,

came together with all the Lutheran bishops in Wisconsin,

and they signed the same commitment

in an ecumenical prayer service.

What's interesting is if you sign this,

you're not just saying, "Oh, ecumenism is a good thing,"

but it's a commitment to actually take action.

But, this was very orchestrated.

It was planned years in advance,

and it has all this big, nice language.

A more informal and spontaneous

spectacular ecumenical gesture

occurred during Pope Francis visit

to the evangelical Lutheran church of Rome

November 15th, 2015.

There, a woman, who was the Lutheran wife

of a Roman Catholic,

expressed sorrow at not being able to partake together

at the Lord's Supper and asked,

"What more can we do to reach communion on this point?"

Now, Pope Francis' answer, which was very nuanced,

has caused an enormous stir in the ecumenical world,

and because of that I'm gonna cite it at length,

even though I've cut it quite a bit.

Again,

her question and his complete answer

is available on the Vatican website.

Before I read this, I also want to say that

in doing research for this presentation,

there's a huge difference

when Francis is speaking spontaneously

and when someone else has put the words in his mouth.

It's a different style

and it comes through with different themes, and this is

vintage, personal Francis.

No one wrote this for him.

He said, "I think the Lord gave us the answer

"when He gave us this command,

"'Do this in memory of me."

"And, when we share in, remember,

"and emulate the Lord's Supper,

"we do the same thing that the Lord Jesus did.

"I ask myself,

"'Is sharing the Lord's Supper the end of a journey,

"'or is it the viaticum for walking together?'

"I leave the question to the theologians,

(audience laughs)

"to those who understand.

"It is true that, in a certain sense,

"sharing is saying that there are no differences between us;

"that we have the same doctrine.

"But, I ask myself,

"'Don't we have the same baptism,

"'and, if we have the same baptism,

"'we have to walk together.'

"You are a witness to an even

"more profound journey,

"because it is a conjugal journey,

"truly, a family journey,

"of human love and of shared faith.

"We have the same baptism.

"When you feel you are a sinner,

"I, too, feel I am quite a sinner.

"When your husband feels that he is a sinner,

"you go before the Lord and ask forgiveness.

"Your husband does the same,

"and goes to the priest and requests absolution.

"They are ways of keeping baptism alive.

"When you pray together,

"that baptism grows, it becomes strong.

"When you teach your children who Jesus is,

"why Jesus came,

"what Jesus did,

"you do the same,

"whether in Lutheran or Catholic terms,

"but it is the same.

"The question and the supper?

"There are questions to which

"only if one is honest with oneself

"and with the few theological lights that I have,

"one must respond the same, you see.

"'This is My body; this is My blood,' said the Lord.

"'Do this in memory of Me,'

"and this is a viaticum, which helps us to journey.

"Respond to your question only with a question,

"how can I participate with my husband

"so that the Lord's Supper may accompany me on my path?

"It is a problem to which each person must respond.

"A pastor friend of mine said to me,

"'We believe that the Lord is present there.

"'He is present.

"'You believe that the Lord is present,

"'so what's the difference?'

"Well, there are explanations, interpretations,

"but life is greater

"than explanations and interpretations.

"Always refer to baptism,

"one faith, one baptism,

"one Lord, as Paul tells us,

"and take the outcome from there.

"I would never dare give permission to do this,

"because I don't have the authority.

(audience laughs)

"One baptism,

"one Lord,

"one faith.

"Speak with the Lord and go forward.

"I do not dare say more."

(audience laughs)

End of quote.

Fabulous, spectacular encounter.

Okay.

May I point out a few points to be noted

(audience laughs)

in these remarks?

First,

Pope Francis emphasizes baptism

as the foundation of Christian unity.

It's a theme throughout the comments.

Two,

he builds an argument

on the scriptural injunction of Jesus' words,

"Do this in memory of me."

The question is how can the churches

remain faithful to this command

if they do not share the Eucharist?

Three,

the Church has always taught that the Eucharist

is both a sign of unity and a means to unity,

but it has insisted that unity must be achieved

before the Eucharist is shared.

But, in these comments,

Pope Francis picks up on the theme of viaticum,

that is eucharist that is food for a journey,

since the Latin word viaticum means walking together.

Viaticum is the eucharist given to a dying person

as food for the journey back to God.

Here, Pope Francis uses it

as food for the journey to Christian unity.

He applies it to the journey of the ecumenical couple,

but we might ask whether it can also apply

to the ecumenical journey of the churches

on the way to unity.

Four,

he does not supply an answer to the woman

from his pastoral authority as pope,

but invites her to prayerful discernment.

In fact, he says he doesn't have the authority

to tell her what she can do,

nor does he give permission for the woman

to receive communion with her husband.

In his appeal to personal prayerful discernment,

his very agnation,

he does not deny the theological explanations,

doctrines,

and interpretations,

but in effect he says that life is greater than these.

Five, in the end, he refers back to baptism

in the Ephesians text,

one faith, one baptism, one Lord,

and says the woman's response must be based on that.

This made huge waves in the theological world.

Thus, Pope Francis does not supply easy answers

to this pastoral dilemma.

Instead, he lifts up elements

of traditional eucharistic doctrine

that need to balance the elements of the doctrine

that control current Church teaching on eucharistic sharing.

For instance, while the Eucharist

cannot be shared ordinarily

with those who do not believe substantially as we do,

since it is also the cause of unity,

we neglect those Church documents which say,

"In cases of need, sharing is not just tolerated or allowed,

"but commended,"

and that is from the Decree on Ecumenism

Vatican II Number VIII.

He believes that the Eucharist,

although the fullness of sacramental life,

is not a prize for the perfect,

but a powerful medicine and nourishment for the weak.

He does not intrude upon the woman's conscious

or relationship to the Lord,

but places the responsibility for her decision

squarely on her shoulders

even though he gives her some principles

on which to base her decision.

Since the woman is Lutheran and the husband Catholic,

the norms for eucharistic sharing

in the 1993 Vatican Ecumenical Directory would apply,

but Pope Francis did not reference that text.

And, just for your information,

baptized members of other churches in ecclesial communities

are permitted to partake in Catholic communion

if one, they manifest Catholic faith in the sacrament,

is this Jesus,

really, personally, holy, present?

Two, they ask for the sacrament of their own initiative.

Three, they are unable to have recourse to the sacrament

desired to a minister of their own church

or ecclesial community.

And four, if they're properly disposed.

So, there is an opening.

By the way, I don't know of bishops

in any country in the world

that has written application norms for that directory.

So, I mean that was huge.

So, I conclude with asking why is Francis

such a force for ecumenical unity?

A woman, Anna Marie Vigen, wrote ...

This was an article that just appeared September 19th, 2017

in America Magazine.

She wrote a piece that's entitled

A Lutheran's Love Letter to Pope Francis.

In it, she gives four reasons why she is convinced

that Pope Francis is the pope

that Luther was looking for 500 years ago.

The first reason is

he helps us to see Christ in our neighbor.

She cites Pope Francis' exclamation,

"How I would like a church that is poor and for the poor,"

and the spectacular gestures

that gave witness to that desire.

His first pastoral trip as pope outside of Rome to migrants

fleeing poverty and violence;

washing the feet of Muslims, of women,

that made waves, too;

of prisoners at a Holy Thursday service;

installing bathrooms and showers at the Vatican

for those living on the streets of Rome;

his lunch with people living in a homeless shelter

after his historic 2015 address

to a joint session of the U.S. Congress,

all of those actions are authentically Francis.

Two,

he helps us to see God in creation

through his chosen people name of Francis

after St. Francis of Assisi,

lover of the Earth and of all its creatures,

and his first encyclical Laudato Si,

and his challenge to all of us to confront not only harsh

planetary realities,

but also our complicity in contributing to them

through our selfishness, complacency, and willful ignorance.

Three,

he combines humility with audacity through his lifestyle

by choosing to live in a simple papal apartment

instead of the apostolic palace;

by his willingness to apologize;

by his understanding that every person

is always both beloved and broken,

capable of expressing grace and healing,

yet, always in need of healing and forgiveness;

and by his use of his prominent position

to focus our attention to issues we often wish to avoid,

such as obscene inequality, chronic hunger,

human rights abuses, and the ravages of war.

And, finally, he inspires creative hope and action.

This witness, which at first blush

seems unrelated to ecumenism,

reflects the authenticity

that is the basis of human relationships

which lie at the heart of ecumenical encounters,

and it's those encounters

that are deeply ecumenical at their roots.

Thank you.

(applause)

Thank you, Dr. Wood, for an exceptional lecture.

We are gonna open it up to questions for about 10 minutes,

and we will have a microphone (mumbles).

So, thank you, again.

I think I can now move with this thing.

I don't have a pocket to put it in.

(male audience member mumbles)

(female audience member mumbles)

[Male Audience Member] I'm really interested

in that comment that

it never crossed my mind that

our church's ecumenisism

was regarded

as trying to encroach

or trying to spread our Catholicism.

Catholicity.

[Male Audience Member] Am I missing something?

I never ...

Could you expand on that a little?

They ...

I don't know.

This is ...

I'll use this one,

because I don't think that's making much difference.

The idea is that by

entering into unity with other churches,

they would see us as getting bigger

and spreading on our influence.

But, on the other side,

the critique of some of these churches has been proselytism,

sheep stealing

is a common name for it.

(audience laughs)

So, in some ways, the

charge has been similar on both sides.

I had never heard that either

until I was doing the research for this,

nor did I know about the,

of course, it's Italian,

so this Italian document

that was opposed to ecumenism.

But,

I have an article in a recent issue of Theological Studies,

which is called the Shifting Ecumenical Landscape

at the 500th Centenary.

What's interesting is that

every group has their spin on it.

There's a coalition of churches,

which are spinoffs of main churches,

like there's the Lutheran Church of North America;

the Anglican Church of North America, which is a spinoff;

and then there's NALC, which is a Lutheran spinoff;

and then you have the Missouri Synod,

which is much older than all of that,

because that goes back to the 19th century;

and then you've got Wisconsin Synod,

and these groups have conservative social agendas,

and they are coalescing around those social agendas.

I did a study of

websites in terms of how they were describing

the centenary of the

Reformation,

and the Missouri Synod website, they have a slogan,

which is, "It's still about Jesus,"

which if ...

I have lots of ELCA friends,

because ELCA is the dominant

Lutheran synod in this country

and is a member of the Lutheran World Federation.

These other groups are not members

of the Lutheran World Federation.

I think it's the Lutheran World Federation

that has the slogan, "Not for sale,"

which is a play on justification by Grace.

So, they're against slavery, and they're

in all these other things.

My comment is that the ELCA

and the Lutheran World Federation would agree

that it's still about Jesus,

but they interpret that

religious doctrine has social implications,

and these social implications reach into creation,

our attitudes towards creation,

our attitude towards slavery.

So, it's not just a social issue or a sociological thing,

but that that itself is a reflection of faith.

So, what's interesting in these groups is that you have,

they're all faith based,

but there's a different spin

on how they're interpreting that,

and how that relates

to relationship with society as a whole.

Then, that's where we're getting these conflicts I think

is because that's where these--

[Male Audience Member] We have the Missouri Synod

in my hometown in Central Illinois, and

it was kind of interesting that

my Catholic Church, the St. Thomas Aquinas, became

more outgoing,

and this St. John's, or I mean the Zion Lutheran Church

and the Missouri Synod kind of

kind of went like this.

They went into themselves,

and they didn't reach out

in the community that much

until recently.

(mumbles)

Well, I can't speak to that particular congregation.

I do know there is a very aggressive missionary movement

on behalf of the Missouri Synod.

For example, they've purchased a building

in Wittenberg, Germany,

wanting to give German Lutherans a conservative alternative,

and they've also evangelized in Latin America.

So, there's outreach,

missionary outreach, of all these groups, actually.

[Male Audience Member] Thank you very much for your talk.

It was great.

Early in your talk, you talked about

the idea of ecumenism prior to Vatican II

was a return of ecumenism or does it have to--

Yeah, there's an encyclical called Mortalium Animos

I believe was ...

And it was basically the principle that error has no rights,

and it was a return ecumenism.

[Male Audience Member] So, you spent a lot of time

toward the end talking about the inter-communion, and

it seems to me, I mean I'm not a theologian,

I'm a lifelong Catholic,

but it seems to me that the Catholic Church's

official position, as I understand it, on inter-communion

is a return ecumenism, isn't it?

You can't perceive unless you believe what you believe,

and you accept the authority of the Catholic Church?

Rather than using the Eucharist

as a means for achieving unity with our

Protestant brothers and sisters,

we're using it as like,

"It's our football and we're gonna take it home

"if you don't play by our rules."

Well, the Church has come down stronger on

the Eucharist as a sign of unity than as a means to unity.

Now, just to kind of,

I don't know, to make a comment here,

what's interesting is that if you look at the ELCA,

the Evangelical Lutheran Church in America,

they have a very aggressive ecumenical outreach.

They are in I think it's now seven relationships

of full communion, it's either five or seven,

but it's with the Reformed,

it's with Methodist, it's with

Episcopalians.

I can't even name all of them.

A Catholic looks at that and say,

"How can you possibly do that?"

because, just to take eucharistic doctrine, you've got

everything from Ez-ving-lee-an to use notion,

which is the Eucharist is a symbolic presence

more than a substantial, real presence,

all the way over to very substantial, real presence.

How can you be in a relationship of full communion with

groups that have this huge

variety of belief?

They would say, "Because we enter into

"ecumenical relationships,

"and we believe that we will grow in unity

"once we're in those relationships."

That's an attitude,

which is very different from the Roman Catholic attitude.

What I would say is I had an email today

that was very exciting from John Borelli,

who's at Washington D.C.,

and it was an email announcing

that the Lutheran World Federation

and the Pontifical Council for Promoting Christian Unity

have formally called for a study

of church, ministry, and Eucharist,

which is fabulous.

Now, there's a document called On the Way,

Declaration on the Way.

I was one of the authors that came out about a year ago

on church ministry in Eucharist,

and not this past August, but the previous August,

I was invited to the churchwide assembly of the ELCA,

which was in New Orleans,

and that churchwide assembly voted

on the 32 statements of agreement in this document

with a 99.4% approval.

I mean that is amazing.

And, the night before, we had a listening session,

before the vote.

Now, you have to know that the ELCA,

60% of their churchwide assembly are laypeople,

and they have a percentage quota of who comes

and whose a voting member of this body.

So,

the commission that wrote it,

we had this listening session

and we were all prepared

to get the hard doctrinal questions.

What we had were people lined up

at the microphone in the aisle

giving testimony,

not asking questions.

And, the testimony were people

that were married to one another in this relationship,

they were congregations who had worked together,

they were people who had done social service together,

and, basically,

what we're interpreting that 99.4% vote as

is the people, the common people,

like this crowd right here,

is saying to the churches, "Get on with it.

"Get the work of unity done,

"because we need it."

[Male Audience Member] That's true, true.

Thanks, Professor Wood,

for that wonderful introduction to Francis,

a beloved pope,

and you helped us understand better who he is

and what he has to say.

You told us that he pointed us to discernment

and formation of conscience,

but where do we go to

on a practical,

pastoral level

to understand how to form our consciences

about these matters that are so difficult,

because we're into new territory,

and we don't have a lot of,

you ecumenists have the experience

and we're just kind of blind at the moment.

I'm hoping that we can get direction.

Can you point out some practical ways

that we could take up from Francis when he tells us,

"Well, then pray and follow your conscience?"

Any suggestions for how we proceed?

Meditate on the scriptures,

and I don't say that facetiously.

In that excerpt I read from his comment to that woman

at the Lutheran Church in Rome,

it was a meditation on

two texts,

"Do this in memory of Me,"

and, "One Lord, one faith, one baptism,"

and I think his comments

came out of the meditation on those texts.

In my own work,

last month I was in Belgium giving a talk

on eucharistic sacrifice and ecumenical dialogue,

and

I came to a thought that I think, I hope,

could be a breakthrough with this.

The one remaining difference is

whether the Church offers Christ back to the Father

and whether Christ offers himself

back to the Father in the Eucharist.

Lutherans affirm that the sacrifice of Christ once offered

is present and is a sacrifice in that sense,

but it's to what extent the eucharistic prayer

is an offering back is the remaining question.

I offer the group a meditation on Luke Chapter IV

on the crucifixion where Jesus says,

"Into your hands I commit My spirit."

It was kind of a meditation on that scripture,

and also on the institution narrative,

which is, "This is My body given for you."

And, I said there's a bidirectionality of the cross,

it's for us and for our salvation

as we profess in the Nicene Creed, and that's for us,

but there's also an ad patrem,

a movement to the Father on the cross.

We express that theologically

in terms of missions and processions

in terms of the Trinity.

The mission is always to the world

for us and for our salvation,

but the mission is also related to the procession,

which is Jesus' lifelong orientation back to the Father.

So, I use this as another example of a scriptural meditation

that can help us with doctrinal issues.

It's not a fundamentalist application,

but

if we sit with these scriptural texts,

I think they will teach us a way forward.

That has ecumenical fruit,

because we share those scriptures.

So, we don't have to have a destruction of a victim.

We don't have to go to Girard's mimesis.

We don't have to go to the history of religions.

I don't mean this as a fundamentalist

biblical interpretation,

but what we see is

it's basically an agnation

putting yourself in the scriptural text

and letting it speak to us and inform us

in these broader ...

Again, that's not an easy answer to your question,

but I think not only we as individuals,

but we as a church,

need to sit at the feet of that.

That's ...

And then, that whole notion of the pastorality of doctrine

that doctrine is not meant to be a baseball bat

with which we beat each other up.

Doctrine is meant to be a shortcut

for these religious relationships

that have been condensed down to these statements.

What we need to do is to get back to that

original encounter with Christ,

that original encounter that

basically informed those doctrines in the first place,

and let them come to life for us again.

One of the ecumenical imperatives

of From Conflict to Communion,

which is a document that came out

of the International Lutheran

Commission for the Centenary says that,

"Together, Lutherans and Catholics

"should rediscover the power of the gospel,"

and I think that's what this is about.

[Male Audience Member] Thank you.

[Female Audience Member] Good end.

Please join me in thanking Dr. Susan Wood.

(applause)

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