ECUMENISM: DIALOGUE FOR CHRISTIAN UNITY
Understanding the Catholic principles of Ecumenism as formulated by
Vatican II and practiced by the Popes and Saints in our contemporary time.
Fr. Abraham Arganiosa
During Vatican II
more than 2,000
Bishops of the
Catholic Church
gathered together.
One of the 16
Documents they
produced:
UNITATIS
REDINTEGRATIO
“THE
RESTORATION OF
UNITY AMONG ALL
CHRISTIANS”
Unitatis Redintegratio [UR] #1 “Christ the Lord
founded one Church and one Church only.”
THE SCANDAL OF CHRISTIAN
DIVISIONS
UR#1 However, many Christian
communions present themselves to
men as the true inheritors of Jesus
Christ; all indeed profess to be
followers of the Lord but differ in mind
and go their different ways, as if Christ
Himself were divided.(1) Such division
openly contradicts the will of Christ,
scandalizes the world, and damages
the holy cause of preaching the
Gospel to every creature.
THE GRACE OF ECUMENICAL MOVEMENT
UR#1, par 2 But the Lord of Ages wisely and patiently follows out the plan of
grace on our behalf, sinners that we are. In recent times more than ever
before, He has been rousing divided Christians to remorse over their
divisions and to a longing for unity. Everywhere large numbers have felt the
impulse of this grace, and among our separated brethren also there
increases from day to day the movement, fostered by the grace of the Holy
Spirit, for the restoration of unity among all Christians.
TRINITARIAN FAITH & DIVINITY OF JESUS
UR#1, par 2 Those belong to it who invoke the Triune God and confess Jesus as
Lord and Savior, doing this not merely as individuals but also as corporate
bodies. For almost everyone regards the body in which he has heard the
Gospel as his Church and indeed, God's Church. All however, though in
different ways, long for the one visible Church of God, a Church truly universal
and set forth into the world that the world may be converted to the Gospel and
so be saved, to the glory of God.
CATHOLIC PRINCIPLES OF ECUMENISM
UNITY IS ROOTED IN THE MISSION OF CHRIST AND
THE PRESENCE OF THE HOLY SPIRIT:
The Father sent the Son to redeem humanity and to
unify it. [UR#2]
Before offering Himself as a Perfect Sacrifice Jesus
prayed for the Unity of His followers. Jn 17:21
In His Church He instituted the wonderful sacrament
of the Eucharist by which the unity of His Church is
both signified and made a reality.
He gave His followers a new commandment to love
one another,(Jn 13:34) and promised the Spirit, their
Advocate,(Jn 16:7) who, as Lord and life-giver,
should remain with them forever.
THE HOLY SPIRIT AS BOND OF UNITY:
After being lifted up on the cross and
glorified, the Lord Jesus poured forth
His Spirit as He had promised, and
through the Spirit He has called and
gathered together the people of the
New Covenant, who are the Church,
into a unity of faith, hope and charity,
as the Apostle teaches us: "There is
one body and one Spirit, just as you
were called to the one hope of your
calling; one Lord, one faith, one
Baptism“ (Eph 4:4-5).
JESUS IS THE PRINCIPLE OF
CHURCH UNITY
He is the principle of the
Church's unity. The
distribution of graces and
offices is His work too,(1 Cor
12:4-11) enriching the Church
of Jesus Christ with different
functions "in order to equip
the saints for the work of
service, so as to build up the
body of Christ” (Eph 4:12).
THE APOSTOLIC
FOUNDATION OF CHURCH
UNITY
In order to establish this His
holy Church everywhere in
the world till the end of time,
Christ entrusted to the
College of the Twelve the
task of teaching, ruling and
sanctifying. (Mt 28:18-20/ Jn
20:21-23)
UNITY THROUGH ST. PETER
Among the Apostles He selected Peter [Mt
10:2 “The First”], and after his confession
of faith determined that on him He would
build His Church [Mt 16:18]. Also to Peter
He promised the keys of the kingdom of
heaven,(Mt 16:19) and after His profession
of love, entrusted all His sheep to him to
be confirmed in faith (Lk 22:32) and
shepherded in perfect unity.(Jn 21:15-18)
Christ Jesus Himself was forever to
remain the chief cornerstone (Eph 2:20)
and shepherd of our souls. (1 Pt 2:25)
CHRIST WILLED THE UNITY OF THE CHURCH
WITH POPE AND BISHOPS – SACRAMENTAL
AND LITURGIAL UNITY
Jesus Christ, then, willed that the
apostles and their successors - the
bishops with Peter's successor at their
head - should preach the Gospel
faithfully, administer the sacraments,
and rule the Church in love. It is thus,
under the action of the Holy Spirit, that
Christ wills His people to increase, and
He perfects His people's fellowship in
unity: in their confessing the one faith,
celebrating divine worship in common,
and keeping the fraternal harmony of
the family of God.
THE CHURCH IS GOD’S ONLY FLOCK
The Church, then, is God's only flock; it is like a
standard lifted high for the nations to see it: (Is
11:10-12) for it serves all mankind through the
Gospel of peace (Eph 2:17-18) as it makes its
pilgrim way in hope toward the goal of the
fatherland above. (1 Pt 1:3-9)
This is the sacred mystery of the unity of the
Church, in Christ and through Christ, the Holy
Spirit energizing its various functions. It is a
mystery that finds its highest exemplar and
source in the unity of the Persons of the Trinity:
the Father and the Son in the Holy Spirit, one
God.
THE RISE OF DIVISIONS [UR#3]
Even during the time of the Apostles
divisions arose [1 Cor. 11, 18-19; Gal. 1, 6-9;
1 Jn. 2, 18-19] which they condemned. [1
Cor 1:1-11,22]
Latergreater dissensions came and large
communities separated. Often, both sides
were to be blamed.
The children who are born into these
Communities and who grow up believing in
Christ cannot be accused of the sin
involved in the separation, and the Catholic
Church embraces upon them as brothers,
with respect and affection.
UNION BY BAPTISM
Formen who believe in Christ and
have been truly baptized are in
communion with the Catholic Church
even though this communion is
imperfect.
But even in spite of them it remains
true that all who have been justified
by faith in Baptism are members of
Christ's body,(21) and have a right to
be called Christian, and so are
correctly accepted as brothers by the
children of the Catholic Church.(22)
Moreover, some and even very many of
the significant elements and
endowments which together go to build
up and give life to the Church itself, can
exist outside the visible boundaries of
the Catholic Church:
the written word of God;
the life of grace; faith, hope and
charity, with the other interior gifts of
the Holy Spirit, and visible elements
too.
Allof these, which come from Christ
and lead back to Christ, belong by
right to the one Church of Christ.
The brethren divided from us also
use many liturgical actions of the
Christian religion. These most
certainly can truly engender a life
of grace in ways that vary
according to the condition of each
Church or Community. These
liturgical actions must be
regarded as capable of giving
access to the community of
salvation.
It follows that the separated
Churches (23) and Communities as
such, though we believe them to be
deficient in some respects, have
been by no means deprived of
significance and importance in the
mystery of salvation. For the Spirit of
Christ has not refrained from using
them as means of salvation which
derive their efficacy from the very
fullness of grace and truth entrusted
to the Church.
Nevertheless, our separated
brethren, whether considered
as individuals or as
Communities and Churches,
are not blessed with that unity
which Jesus Christ wished to
bestow on all those who
through Him were born again
into one body, and with Him
quickened to newness of life -
that unity which the Holy
Scriptures and the ancient
Tradition of the Church
proclaim.
For it is only through Christ's Catholic
Church, which is "the all-embracing means
of salvation," that they can benefit fully
from the means of salvation. We believe
that Our Lord entrusted all the blessings of
the New Covenant to the apostolic college
alone, of which Peter is the head, in order
to establish the one Body of Christ on earth
to which all should be fully incorporated
who belong in any way to the people of
God. This people of God, though still in its
members liable to sin, is ever growing in
Christ during its pilgrimage on earth, and is
guided by God's gentle wisdom, according
to His hidden designs, until it shall happily
arrive at the fullness of eternal glory in the
heavenly Jerusalem.
UNIVERSAL CALL FOR UNITY [UR#4]
Today, in many parts of the world, under
the inspiring grace of the Holy Spirit,
many efforts are being made in prayer,
word and action to attain that fullness
of unity which Jesus Christ desires. The
Sacred Council exhorts all the Catholic
faithful to recognize the signs of the
times and to take an active and
intelligent part in the work of
ecumenism.
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.
At these meetings, which are organized in a
religious spirit, each explains the teaching of his
Communion in greater depth and brings out
clearly its distinctive features.
In such dialogue, everyone gains a truer
knowledge and more just appreciation of the
teaching and religious life of both Communions.
In addition, the way is prepared for cooperation
between them in the duties for the common good
of humanity which are demanded by every
Christian conscience; and, wherever this is
allowed, there is prayer in common.
Finally, all are led to examine their own
faithfulness to Christ's will for the Church and
accordingly to undertake with vigor the task of
renewal and reform.
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.
Thisis the way that, when the obstacles to perfect
ecclesiastical communion have been gradually
overcome, all Christians will at last, in a common
celebration of the Eucharist, be gathered into the
one and only Church in that unity which Christ
bestowed on His Church from the beginning.
We believe that this unity subsists in the Catholic
Church as something she can never lose, and we
hope that it will continue to increase until the end
of time.
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.
Buttheir 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.
All in the Church must preserve unity in
essentials. But let all, according to the gifts
they have received enjoy a proper freedom,
in their various forms of spiritual life and
discipline, in their different liturgical rites,
and even in their theological elaborations of
revealed truth. In all things let charity prevail.
If they are true to this course of action, they
will be giving ever better expression to the
authentic catholicity and apostolicity of the
Church.
Catholicsmust gladly acknowledge and esteem
the truly Christian endowments from our
common heritage which are to be found among
our separated brethren. It is right and salutary to
recognize the riches of Christ and virtuous
works in the lives of others who are bearing
witness to Christ, sometimes even to the
shedding of their blood.
We must not forget that anything wrought by the
grace of the Holy Spirit in the hearts of our
separated brethren can be a help to our own
edification. Whatever is truly Christian is never
contrary to what genuinely belongs to the faith;
indeed, it can always bring a deeper realization
of the mystery of Christ and the Church.
Nevertheless, the divisions among
Christians prevent the Church
from attaining the fullness of
catholicity proper to her, in those
of her sons who, though attached
to her by Baptism, are yet
separated from full communion
with her. Furthermore, the Church
herself finds it more difficult to
express in actual life her full
catholicity in all her bearings.
PRACTICE OF ECUMENISM [UR#5-12]
5. The attainment of union is the concern of
the whole Church, faithful and shepherds
alike. 6.The call for Ecumenism is an
opportunity also to realize the renewal
coming from Christ.
7. There can be no ecumenism without a
change of heart. We should therefore pray
to the Holy Spirit for the grace to be
genuinely self-denying, humble, gentle in
the service of others, and to have an
attitude of brotherly generosity towards
them.
Sowe humbly beg pardon of God and of
our separated brethren, just as we forgive
them that trespass against us.
PRAYING TOGETHER:
Incertain special circumstances, such
as the prescribed prayers "for unity,"
and during ecumenical gatherings, it
is allowable, indeed desirable that
Catholics should join in prayer with
their separated brethren. Such prayers
in common are certainly an effective
means of obtaining the grace of unity,
and they are a true expression of the
ties which still bind Catholics to their
separated brethren. "For where two or
three are gathered together in my
name, there am I in the midst of
them".
THE EUCHARIST AS THE GOAL OF
UNITY RATHER THAN THE MEANS:
Yet worship in common
(communicatio in sacris) is not to
be considered as a means to be
used indiscriminately for the
restoration of Christian unity.
GETTING
TO KNOW OUR SEPARATED
BRETHREN
9. We must get to know the outlook of our
separated brethren. To achieve this
purpose, study is of necessity required,
and this must be pursued with a sense of
realism and good will. Catholics, who
already have a proper grounding, need to
acquire a more adequate understanding
of the respective doctrines of our
separated brethren, their history, their
spiritual and liturgical life, their religious
psychology and general background.
10. Sacred theology and other branches of
knowledge, especially of a historical nature, must
be taught with due regard for the ecumenical point
of view, so that they may correspond more exactly
with the facts.
It is most important that future shepherds and
priests should have mastered a theology that has
been carefully worked out in this way and not
polemically, especially with regard to those
aspects which concern the relations of separated
brethren with the Catholic Church.
Moreover, Catholics engaged in missionary work
in the same territories as other Christians ought
to know, particularly in these times, the problems
and the benefits in their apostolate which derive
from the ecumenical movement.
12. Before the whole world let all Christians confess their faith in the triune
God, one and three in the incarnate Son of God, our Redeemer and Lord.
In these days when cooperation in social matters is so widespread, all
men without exception are called to work together, with much greater
reason all those who believe in God, but most of all, all Christians in that
they bear the name of Christ.
This cooperation should be developed, particularly in regions where a
social and technical evolution is taking place be it in a just evaluation of
the dignity of the human person, the establishment of the blessings of
peace, the application of Gospel principles to social life, the
advancement of the arts and sciences in a truly Christian spirit, or also in
the use of various remedies to relieve the afflictions of our times such as
famine and natural disasters, illiteracy and poverty, housing shortage and
the unequal distribution of wealth.
CHURCHES-ECCLESIAL COMMUNITIES SEPARATED FROM THE
ROMAN SEE
13. We now turn our attention to the two chief types of division as
they affect the seamless robe of Christ.
The first divisions occurred in the East, when the dogmatic
formulae of the Councils of Ephesus and Chalcedon were
challenged, and later when ecclesiastical communion between the
Eastern Patriarchates and the Roman See was dissolved.
Other divisions arose more than four centuries later in the West,
stemming from the events which are usually referred to as "The
Reformation." As a result, many Communions, national or
confessional, were separated from the Roman See. Among those in
which Catholic traditions and institutions in part continue to exist,
the Anglican Communion occupies a special place.
14. For many centuries the Church of the East and that
of the West each followed their separate ways though
linked in a brotherly union of faith and sacramental life;
the Roman See by common consent acted as guide
when disagreements arose between them over matters
of faith or discipline. Among other matters of great
importance, it is a pleasure for this Council to remind
everyone that there flourish in the East many particular
or local Churches, among which the Patriarchal
Churches hold first place, and of these not a few pride
themselves in tracing their origins back to the apostles
themselves.
1. THE EASTERN CHURCHES
Similarlyit must not be forgotten that from the
beginning the Churches of the East have had a
treasury from which the Western Church has
drawn extensively - in liturgical practice,
spiritual tradition, and law. Nor must we
undervalue the fact that it was the ecumenical
councils held in the East that defined the basic
dogmas of the Christian faith, on the Trinity, on
the Word of God Who took flesh of the Virgin
Mary. To preserve this faith these Churches
have suffered and still suffer much.
For this reason the Holy Council urges all, but
especially those who intend to devote themselves to
the restoration of full communion hoped for between
the Churches of the East and the Catholic Church, to
give due consideration to this special feature of the
origin and growth of the Eastern Churches, and to the
character of the relations which obtained between
them and the Roman See before separation. They
must take full account of all these factors and, where
this is done, it will greatly contribute to the dialogue
that is looked for.
Veneration and deep love of the Blessed Mother.
These Churches, although separated from us, possess true
sacraments, above all by apostolic succession, the priesthood
and the Eucharist, whereby they are linked with us in closest
intimacy. Therefore some worship in common (communicatio in
sacris), given suitable circumstances and the approval of Church
authority, is not only possible but to be encouraged.
Monastic life and spirituality.
The very rich liturgical and spiritual heritage of the Eastern
Churches should be known, venerated, preserved and cherished
by all. They must recognize that this is of supreme importance for
the faithful preservation of the fullness of Christian tradition, and
for bringing about reconciliation between Eastern and Western
Christians.
18. After taking all these factors into consideration, this Sacred Council
solemnly repeats the declaration of previous Councils and Roman Pontiffs, that
for the restoration or the maintenance of unity and communion it is necessary
"to impose no burden beyond what is essential".(37) It is the Council's urgent
desire that, in the various organizations and living activities of the Church, every
effort should be made toward the gradual realization of this unity, especially by
prayer, and by fraternal dialogue on points of doctrine and the more pressing
pastoral problems of our time. Similarly, the Council commends to the
shepherds and faithful of the Catholic Church to develop closer relations with
those who are no longer living in the East but are far from home, so that friendly
collaboration with them may increase, in the spirit of love, to the exclusion of all
feeling of rivalry or strife. If this cause is wholeheartedly promoted, the Council
hopes that the barrier dividing the Eastern Church and Western Church will be
removed, and that at last there may be but the one dwelling, firmly established
on Christ Jesus, the cornerstone, who will make both one.(38)
19. In the great upheaval which began in the West toward the end of the Middle
Ages, and in later times too, Churches and ecclesial Communities came to be
separated from the Apostolic See of Rome. Yet they have retained a particularly
close affinity with the Catholic Church as a result of the long centuries in which
all Christendom lived together in ecclesiastical communion.
It must however be admitted that in these Churches and ecclesial
Communities there exist important differences from the Catholic Church, not
only of a historical, sociological, psychological and cultural character, but
especially in the interpretation of revealed truth. To make easier the
ecumenical dialogue in spite of these differences, we wish to set down some
considerations which can, and indeed should, serve as a basis and
encouragement for such dialogue.
2. SEPARATED CHURCHES & ECCLESIAL
COMMUNITIES OF THE WEST
20. Our thoughts turn first to those Christians
who make open confession of Jesus Christ as
God and Lord and as the sole Mediator between
God and men, to the glory of the one God, Father,
Son and Holy Spirit. We are aware indeed that
there exist considerable divergences from the
doctrine of the Catholic Church concerning
Christ Himself, the Word of God made flesh, the
work of redemption, and consequently,
concerning the mystery and ministry of the
Church, and the role of Mary in the plan of
salvation. But we rejoice to see that our
separated brethren look to Christ as the source
and center of Church unity. Their longing for
union with Christ inspires them to seek an ever
closer unity, and also to bear witness to their
faith among the peoples of the earth.
21. A love and reverence of Sacred Scripture which
might be described as devotion, leads our brethren
to a constant meditative study of the sacred text. For
the Gospel "is the power of God for salvation to
every one who has faith, to the Jew first and then to
the Greek".(39)
But while the Christians who are separated from us
hold the divine authority of the Sacred Books, they
differ from ours - some in one way, some in
another - regarding the relationship between
Scripture and the Church. For, according to
Catholic belief, the authentic teaching authority of
the Church has a special place in the interpretation
and preaching of the written word of God.
But Sacred Scriptures provide for the work of
dialogue an instrument of the highest value in the
mighty hand of God for the attainment of that unity
which the Saviour holds out to all.
Baptism therefore establishes a sacramental bond of unity which links
all who have been reborn by it. But of itself Baptism is only a
beginning, an inauguration wholly directed toward the fullness of life
in Christ. Baptism, therefore, envisages a complete profession of faith,
complete incorporation in the system of salvation such as Christ
willed it to be, and finally complete ingrafting in eucharistic
communion.
Though the ecclesial Communities which are separated from us lack
the fullness of unity with us flowing from Baptism, and though we
believe they have not retained the proper reality of the eucharistic
mystery in its fullness, especially because of the absence of the
sacrament of Orders, nevertheless when they commemorate His death
and resurrection in the Lord's Supper, they profess that it signifies life
in communion with Christ and look forward to His coming in glory.
Therefore the teaching concerning the Lord's Supper, the other
sacraments, worship, the ministry of the Church, must be the subject
of the dialogue.
While it is true that many Christians
understand the moral teaching of the
Gospel differently from Catholics, and do
not accept the same solutions to the more
difficult problems of modern society,
nevertheless they share our desire to stand
by the words of Christ as the source of
Christian virtue, and to obey the command
of the Apostle: "And whatever you do, in
word or in work, do all in the name of the
Lord Jesus Christ, giving thanks to God the
Father through Him".(41) For that reason an
ecumenical dialogue might start with
discussion of the application of the Gospel
to moral conduct.
24. Now that we have briefly set out the
conditions for ecumenical action and the
principles by which it is to be directed, we
look with confidence to the future. This
Sacred Council exhorts the faithful to refrain
from superficiality and imprudent zeal, which
can hinder real progress toward unity. Their
ecumenical action must be fully and sincerely
Catholic, that is to say, faithful to the truth
which we have received from the apostles
and Fathers of the Church, in harmony with
the faith which the Catholic Church has
always professed, and at the same time
directed toward that fullness to which Our
Lord wills His Body to grow in the course of
time.
