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UT UNUM SINT! The call for Christian unity made by the Second
Vatican Ecumenical Council with such impassioned commitment is finding an
ever greater echo in the hearts of believers, especially as the Year 2000
approaches, a year which Christians will celebrate as a sacred Jubilee,
the commemoration of the Incarnation of the Son of God, who became man in
order to save humanity.
The courageous witness of so many martyrs of our century, including
members of Churches and Ecclesial Communities not in full communion with
the Catholic Church, gives new vigor to the Council's call and reminds us
of our duty to listen to and put into practice its exhortation. These
brothers and sisters of ours, united in the selfless offering of their
lives for the Kingdom of God, are the most powerful proof that every
factor of division can be transcended and overcome in the total gift of
self for the sake of the Gospel.
Christ calls all his disciples to unity. My earnest desire is to
renew this call today, to propose it once more with determination,
repeating what I said at the Roman Colosseum on Good Friday 1994, at the
end of the meditation on the Via Cruces prepared by my Venerable
Brother Bartholomew, the Ecumenical Patriarch of Constantinople. There I
stated that believers in Christ, united in following in the footsteps of
the martyrs, cannot remain divided. If they wish truly and effectively to
oppose the world's tendency to reduce to powerlessness the Mystery of
Redemption, they must profess together the same truth about the
Cross.[1] The Cross! An anti-Christian outlook seeks to minimize the
Cross, to empty it of its meaning, and to deny that in it man has the
source of his new life. It claims that the Cross is unable to provide
either vision or hope. Man, it says, is nothing but an earthly being, who
must live as if God did not exist.
2. No one is unaware of the challenge which all this poses to
believers. They cannot fail to meet this challenge. Indeed, how could they
refuse to do everything possible, with God's help, to break down the walls
of division and distrust, to overcome obstacles and prejudices which
thwart the proclamation of the Gospel of salvation in the Cross of Jesus,
the one Redeemer of man, of every individual?
I thank the Lord that he has led us to make progress along the path of
unity and communion between Christians, a path difficult but so full of
joy. Interconfessional dialogues at the theological level have produced
positive and tangible results: this encourages us to move forward.
Nevertheless, besides the doctrinal differences needing to be resolved,
Christians cannot underestimate the burden of long-standing
misgivings inherited from the past, and of mutual misunderstandings
and prejudices. Complacency, indifference and insufficient knowledge of
one another often make this situation worse. Consequently, the
commitment to ecumenism must be based upon the conversion of hearts and
upon prayer, which will also lead to the necessary purification of past
memories. With the grace of the Holy Spirit, the Lord's disciples,
inspired by love, by the power of the truth and by a sincere desire for
mutual forgiveness and reconciliation, are called to re-examine
together their painful past and the hurt which that past regrettably
continues to provoke even today. All together, they are invited by the
ever fresh power of the Gospel to acknowledge with sincere and total
objectivity the mistakes made and the contingent factors at work at the
origins of their deplorable divisions. What is needed is a calm,
clear-sighted and truthful vision of things, a vision enlivened by
divine mercy and capable of freeing people's minds and of inspiring in
everyone a renewed willingness, precisely with a view to proclaiming the
Gospel to the men and women of every people and nation.
3. At the Second Vatican Council, the Catholic Church committed herself
irrevocably to following the path of the ecumenical venture, thus
heeding the Spirit of the Lord, who teaches people to interpret carefully
the "signs of the times". The experiences of these years have made the
Church even more profoundly aware of her identity and her mission in
history. The Catholic Church acknowledges and confesses the weaknesses
of her members, conscious that their sins are so many betrayals of and
obstacles to the accomplishment of the Savior's plan. Because she feels
herself constantly called to be renewed in the spirit of the Gospel, she
does not cease to do penance. At the same time, she acknowledges and
exalts still more the power of the Lord, who fills her with the
gift of holiness, leads her forward, and conforms her to his Passion and
Resurrection.
Taught by the events of her history, the Church is committed to freeing
herself from every purely human support, in order to live in depth the
Gospel law of the Beatitudes. Conscious that the truth does not impose
itself except "by virtue of its own truth, as it makes its entrance into
the mind at once quietly and with power",[2] she seeks nothing for herself
but the freedom to proclaim the Gospel. Indeed, her authority is exercised
in the service of truth and charity.
I myself intend to promote every suitable initiative aimed at
making the witness of the entire Catholic community understood in its full
purity and consistency, especially considering the engagement which awaits
the Church at the threshold of the new Millennium. That will be an
exceptional occasion, in view of which she asks the Lord to increase the
unity of all Christians until they reach full communion.[3] The present
Encyclical Letter is meant as a contribution to this most noble goal.
Essentially pastoral in character, it seeks to encourage the efforts of
all who work for the cause of unity.
4. This is a specific duty of the Bishop of Rome as the Successor of
the Apostle Peter. I carry out this duty with the profound conviction that
I am obeying the Lord, and with a clear sense of my own human frailty.
Indeed, if Christ himself gave Peter this special mission in the Church
and exhorted him to strengthen his brethren, he also made clear to him his
human weakness and his special need of conversion: "And when you have
turned again, strengthen your brethren" (Lk 22:32). It is precisely
in Peter's human weakness that it becomes fully clear that the Pope, in
order to carry out this special ministry in the Church, depends totally on
the Lord's grace and prayer: "I have prayed for you that your faith may
not fail" (Lk 22:32). The conversion of Peter and that of his
Successors is upheld by the very prayer of the Redeemer, and the Church
constantly makes this petition her own. In our ecumenical age, marked by
the Second Vatican Council, the mission of the Bishop of Rome is
particularly directed to recalling the need for full communion among
Christ's disciples.
The Bishop of Rome himself must fervently make his own Christ's prayer
for that conversion which is indispensable for "Peter" to be able to serve
his brethren. I earnestly invite the faithful of the Catholic Church and
all Christians to share in this prayer. May all join me in praying for
this conversion!
We know that during her earthly pilgrimage the Church has suffered and
will continue to suffer opposition and persecution. But the hope which
sustains her is unshakable, just as the joy which flows from this hope is
indestructible. In effect, the firm and enduring rock upon which she is
founded is Jesus Christ, her Lord.
Chapter I
The Catholic Church's Commitment
to
Ecumenism
God's plan and communion
5. Together with all Christ's disciples, the Catholic Church bases upon
God's plan her ecumenical commitment to gather all Christians into unity.
Indeed, "the Church is not a reality closed in on herself. Rather, she is
permanently open to missionary and ecumenical endeavor, for she is sent to
the world to announce and witness, to make present and spread the mystery
of communion which is essential to her, and to gather all people and all
things into Christ, so as to be for all an 'inseparable sacrament of
unity"'.[4]
Already in the Old Testament, the Prophet Ezekiel, referring to the
situation of God's People at that time, and using the simple sign of two
broken sticks which are first divided and then joined together, expressed
the divine will to "gather from all sides" the members of his scattered
people. "I will be their God, and they shall be my people. Then the
nations will know that I the Lord sanctify Israel" (cf. 37:16-28). The
Gospel of John, for its part, considering the situation of the People of
God at the time it was written, sees in Jesus' death the reason for the
unity of God's children: "Jesus would die for the nation, and not for the
nation only, but to gather into one the children of God who are scattered
abroad" (11:51-52). Indeed, as the Letter to the Ephesians explains, Jesus
"broke down the dividing wall of hostility . . . through the Cross,
thereby bringing the hostility to an end"; in place of what was divided he
brought about unity (cf. 2:14-16).
6. The unity of all divided humanity is the will of God. For this
reason he sent his Son, so that by dying and rising for us he might bestow
on us the Spirit of love. On the eve of his sacrifice on the Cross, Jesus
himself prayed to the Father for his disciples and for all those who
believe in him, that they might be one, a living communion. This is
the basis not only of the duty, but also of the responsibility before God
and his plan, which falls to those who through Baptism become members of
the Body of Christ, a Body in which the fullness of reconciliation and
communion must be made present. How is it possible to remain divided, if
we have been "buried" through Baptism in the Lord's death, in the very act
by which God, through the death of his Son, has broken down the walls of
division? Division "openly contradicts the will of Christ, provides a
stumbling block to the world, and inflicts damage on the most holy cause
of proclaiming the Good News to every creature".[5]
The way of ecumenism: the way of the Church
7. "The Lord of the Ages wisely and patiently follows out the plan of
his grace on behalf of us sinners. In recent times he has begun to bestow
more generously upon divided Christians remorse over their divisions and 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 a movement, fostered by the grace of the Holy Spirit, for
the restoration of unity among all Christians. Taking part in this
movement, which is called ecumenical, are those who invoke the Triune God
and confess Jesus as Lord and Savior. They join in not merely as
individuals but also as members of the corporate groups in which they have
heard the Gospel, and which each regards as his Church and, indeed, God's.
And yet almost everyone, though in different ways, longs that there may
be one visible Church of God, a Church truly universal and sent forth
to the whole world that the world may be converted to the Gospel and so be
saved, to the glory of God".[6]
8. This statement of the Decree Unitatis Redintegratio is to be
read in the context of the complete teaching of the Second Vatican
Council. The Council expresses the Church's decision to take up the
ecumenical task of working for Christian unity and to propose it with
conviction and vigour: "This sacred Synod exhorts all the Catholic
faithful to recognize the signs of the times and to participate actively
in the work of ecumenism".[7]
In indicating the Catholic principles of ecumenism, the Decree
Unitatis Redintegratio recalls above all the teaching on the Church
set forth in the Dogmatic Constitution Lumen Gentium in its chapter
on the People of God.[8] At the same time, it takes into account
everything affirmed in the Council's Declaration on Religious Freedom
Dignitatis Humanae.[9]
The Catholic Church embraces with hope the commitment to ecumenism as a
duty of the Christian conscience enlightened by faith and guided by love.
Here too we can apply the words of Saint Paul to the first Christians of
Rome: "God's love has been poured into our hearts through the Holy
Spirit"; thus our "hope does not disappoint us" (Rom 5:5). This is
the hope of Christian unity, which has its divine source in the
Trinitarian unity of the Father, the Son and the Holy Spirit.
9. Jesus himself, at the hour of his Passion, prayed "that they may all
be one" (Jn 17:21). This unity, which the Lord has bestowed on his
Church and in which he wishes to embrace all people, is not something
added on, but stands at the very heart of Christ's mission. Nor is it some
secondary attribute of the community of his disciples. Rather, it belongs
to the very essence of this community. God wills the Church, because he
wills unity, and unity is an expression of the whole depth of his
agape.
In effect, this unity bestowed by the Holy Spirit does not merely
consist in the gathering of people as a collection of individuals. It is a
unity constituted by the bonds of the profession of faith, the sacraments
and hierarchical communion.[10] The faithful are one because, in
the Spirit, they are in communion with the Son and, in him, share
in his communion with the Father: "Our fellowship is with
the Father and with his Son Jesus Christ" (1 Jn 1:3). For the
Catholic Church, then, the communion of Christians is none other
than the manifestation in them of the grace by which God makes them
sharers in his own communion, which is his eternal life. Christ's
words "that they may be one" are thus his prayer to the Father that the
Father's plan may be fully accomplished, in such a way that everyone may
clearly see "what is the plan of the mystery hidden for ages in God who
created all things" (Eph 3:9). To believe in Christ means to desire
unity; to desire unity means to desire the Church; to desire the Church
means to desire the communion of grace which corresponds to the Father's
plan from all eternity. Such is the meaning of Christ's prayer: "Ut
unum sint".
10. In the present situation of the lack of unity among Christians and
of the confident quest for full communion, the Catholic faithful are
conscious of being deeply challenged by the Lord of the Church. The Second
Vatican Council strengthened their commitment with a clear ecclesiological
vision, open to all the ecclesial values present among other Christians.
The Catholic faithful face the ecumenical question in a spirit of faith.
The Council states that the Church of Christ "subsists in the Catholic
Church, which is governed by the Successor of Peter and by the Bishops in
communion with him", and at the same time acknowledges that "many elements
of sanctification and of truth can be found outside her visible structure.
These elements, however, as gifts properly belonging to the Church of
Christ, possess an inner dynamism towards Catholic unity".[11]
"It follows that these separated Churches and Communities, though we
believe that they suffer from defects, have by no means been deprived of
significance and value 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 Catholic Church".[12]
11. The Catholic Church thus affirms that during the two thousand years
of her history she has been preserved in unity, with all the means with
which God wishes to endow his Church, and this despite the often grave
crises which have shaken her, the infidelity of some of her ministers, and
the faults into which her members daily fall. The Catholic Church knows
that, by virtue of the strength which comes to her from the Spirit, the
weaknesses, mediocrity, sins and at times the betrayals of some of her
children cannot destroy what God has bestowed on her as part of his plan
of grace. Moreover, "the powers of death shall not prevail against it"
(Mt 16:18). Even so, the Catholic Church does not forget that many
among her members cause God's plan to be discernible only with difficulty.
Speaking of the lack of unity among Christians, the Decree on Ecumenism
does not ignore the fact that "people of both sides were to blame",[13]
and acknowledges that responsibility cannot be attributed only to the
"other side". By God's grace, however, neither what belongs to the
structure of the Church of Christ nor that communion which still exists
with the other Churches and Ecclesial Communities has been destroyed.
Indeed, the elements of sanctification and truth present in the other
Christian Communities, in a degree which varies from one to the other,
constitute the objective basis of the communion, albeit imperfect, which
exists between them and the Catholic Church.
To the extent that these elements are found in other Christian
Communities, the one Church of Christ is effectively present in them. For
this reason the Second Vatican Council speaks of a certain, though
imperfect communion. The Dogmatic Constitution Lumen Gentium stresses that
the Catholic Church "recognizes that in many ways she is linked"[14] with
these Communities by a true union in the Holy Spirit.
12. The same Dogmatic Constitution listed at length "the elements of
sanctification and truth" which in various ways are present and operative
beyond the visible boundaries of the Catholic Church: "For there are many
who honor Sacred Scripture, taking it as a norm of belief and of action,
and who show a true religious zeal. They lovingly believe in God the
Father Almighty and in Christ, Son of God and Savior. They are consecrated
by Baptism, through which they are united with Christ. They also recognize
and receive other sacraments within their own Churches or Ecclesial
Communities. Many of them rejoice in the episcopate, celebrate the Holy
Eucharist, and cultivate devotion towards the Virgin Mother of God. They
also share with us in prayer and other spiritual benefits. Likewise, we
can say that in some real way they are joined with us in the Holy Spirit,
for to them also he gives his gifts and graces, and is thereby operative
among them with his sanctifying power. Some indeed he has strengthened to
the extent of the shedding of their blood. In all of Christ's disciples
the Spirit arouses the desire to be peacefully united, in the manner
determined by Christ, as one flock under one shepherd".[15]
The Council's Decree on Ecumenism, referring to the Orthodox Churches,
went so far as to declare that "through the celebration of the Eucharist
of the Lord in each of these Churches, the Church of God is built up and
grows in stature"[16] Truth demands that all this be recognized.
13. The same Document carefully draws out the doctrinal implications of
this situation. Speaking of the members of these Communities, it declares:
"All those justified by faith through Baptism are incorporated into
Christ. They therefore have a right to be honored by the title of
Christian, and are properly regarded as brothers and sisters in the Lord
by the sons and daughters of the Catholic Church".[17]
With reference to the many positive elements present in the other
Churches and Ecclesial Communities, the Decree adds: "All of these, which
come from Christ and lead back to him, belong by right to the one Church
of Christ. The separated brethren also carry out many of the sacred
actions of the Christian religion. Undoubtedly, in many ways that vary
according to the condition of each Church or Community, these actions can
truly engender a life of grace, and can be rightly described as capable of
providing access to the community of salvation".[18]
These are extremely important texts for ecumenism. It is not that
beyond the boundaries of the Catholic community there is an ecclesial
vacuum. Many elements of great value (eximia), which in the
Catholic Church are part of the fullness of the means of salvation and of
the gifts of grace which make up the Church, are also found in the other
Christian Communities.
14. All these elements bear within themselves a tendency towards unity,
having their fullness in that unity. It is not a matter of adding together
all the riches scattered throughout the various Christian Communities in
order to arrive at a Church which God has in mind for the future. In
accordance with the great Tradition, attested to by the Fathers of the
East and of the West, the Catholic Church believes that in the Pentecost
Event God has already manifested the Church in her eschatological
reality, which he had prepared "from the time of Abel, the just one".[19]
This reality is something already given. Consequently we are even now in
the last times. The elements of this already-given Church exist, found in
their fullness in the Catholic Church and, without this fullness, in the
other Communities,[20] where certain features of the Christian mystery
have at times been more effectively emphasized. Ecumenism is directed
precisely to making the partial communion existing between Christians grow
towards full communion in truth and charity.
Renewal and conversion
15. Passing from principles, from the obligations of the Christian
conscience, to the actual practice of the ecumenical journey towards
unity, the Second Vatican Council emphasizes above all the need for
interior conversion. The messianic proclamation that "the time is
fulfilled and the Kingdom of God is at hand", and the subsequent call to
"repent, and believe in the Gospel" (Mk 1:15) with which Jesus
begins his mission, indicate the essential element of every new beginning:
the fundamental need for evangelization at every stage of the Church's
journey of salvation. This is true in a special way of the process begun
by the Second Vatican Council, when it indicated as a dimension of renewal
the ecumenical task of uniting divided Christians. "There can be no
ecumenism worthy of the name without a change of heart".[21]
The Council calls for personal conversion as well as for communal
conversion. The desire of every Christian Community for unity goes hand in
hand with its fidelity to the Gospel. In the case of individuals who live
their Christian vocation, the Council speaks of interior conversion, of a
renewal of mind.[22]
Each one therefore ought to be more radically converted to the Gospel
and, without ever losing sight of God's plan, change his or her way of
looking at things. Thanks to ecumenism, our contemplation of "the mighty
works of God" (mirabilia Dei) has been enriched by new horizons,
for which the Triune God calls us to give thanks: the knowledge that the
Spirit is at work in other Christian Communities, the discovery of
examples of holiness, the experience of the immense riches present in the
communion of saints, and contact with unexpected dimensions of Christian
commitment. In a corresponding way, there is an increased sense of the
need for repentance: an awareness of certain exclusions which seriously
harm fraternal charity, of certain refusals to forgive, of a certain
pride, of an unevangelical insistence on condemning the "other side", of a
disdain born of an unhealthy presumption. Thus, the entire life of
Christians is marked by a concern for ecumenism; and they are called to
let themselves be shaped, as it were, by that concern.
16. In the teaching of the Second Vatican Council there is a clear
connection between renewal, conversion and reform. The Council states that
"Christ summons the Church, as she goes her pilgrim way, to that continual
reformation of which she always has need, insofar as she is an institution
of human beings here on earth. Therefore, if the influence of events or of
the times has led to deficiencies . . . these should be appropriately
rectified at the proper moment".[23] No Christian Community can exempt
itself from this call.
By engaging in frank dialogue, Communities help one another to look at
themselves together in the light of the Apostolic Tradition. This leads
them to ask themselves whether they truly express in an adequate way all
that the Holy Spirit has transmitted through the Apostles.[24] With regard
to the Catholic Church, I have frequently recalled these obligations and
perspectives, as for example on the anniversary of the Baptism of
Kievan Rus'[25] or in commemorating the eleven hundred years since the
evangelizing activity of Saints Cyril and Methodius.[26] More recently,
the Directory for the Application of Principles and Norms on
Ecumenism, issued with my approval by the Pontifical Council for
Promoting Christian Unity, has applied them to the pastoral sphere.[27]
17. With regard to other Christians, the principal documents of the
Commission on Faith and Order[28] and the statements of numerous
bilateral dialogues have already provided Christian Communities with
useful tools for discerning what is necessary to the ecumenical movement
and to the conversion which it must inspire. These studies are important
from two points of view: they demonstrate the remarkable progress already
made, and they are a source of hope inasmuch as they represent a sure
foundation for further study.
The increase of fellowship in a reform which is continuous and carried
out in the light of the Apostolic Tradition is certainly, in the present
circumstances of Christians, one of the distinctive and most important
aspects of ecumenism. Moreover, it is an essential guarantee for its
future. The faithful of the Catholic Church cannot forget that the
ecumenical thrust of the Second Vatican Council is one consequence of all
that the Church at that time committed herself to doing in order to
re-examine herself in the light of the Gospel and the great Tradition. My
Predecessor, Pope John XXIII, understood this clearly: in calling the
Council, he refused to separate renewal from ecumenical openness.[29] At
the conclusion of the Council, Pope Paul VI solemnly sealed the Council's
commitment to ecumenism, renewing the dialogue of charity with the
Churches in communion with the Patriarch of Constantinople, and joining
the Patriarch in the concrete and profoundly significant gesture which
"condemned to oblivion" and "removed from memory and from the midst of the
Church" the excommunications of the past. It is worth recalling that the
establishment of a special body for ecumenical matters coincided with the
launching of preparations for the Second Vatican Council[30] and that
through this body the opinions and judgments of the other Christian
Communities played a part in the great debates about Revelation, the
Church, the nature of ecumenism and religious freedom.
The fundamental importance of doctrine
18. Taking up an idea expressed by Pope John XXIII at the opening of
the Council,[31] the Decree on Ecumenism mentions the way of formulating
doctrine as one of the elements of a continuing reform.[32] Here it is not
a question of altering the deposit of faith, changing the meaning of
dogmas, eliminating essential words from them, accommodating truth to the
preferences of a particular age, or suppressing certain articles of the
Creed under the false pretext that they are no longer understood
today. The unity willed by God can be attained only by the adherence of
all to the content of revealed faith in its entirety. In matters of faith,
compromise is in contradiction with God who is Truth. In the Body of
Christ, "the way, and the truth, and the life" (Jn 14:6), who could
consider legitimate a reconciliation brought about at the expense of the
truth? The Council's Declaration on Religious Freedom Dignitatis
Humanae attributes to human dignity the quest for truth, "especially
in what concerns God and his Church",[33] and adherence to truth's
demands. A "being together" which betrayed the truth would thus be opposed
both to the nature of God who offers his communion and to the need for
truth found in the depths of every human heart.
19. Even so, doctrine needs to be presented in a way that makes it
understandable to those for whom God himself intends it. In my Encyclical
Epistle Slavorum Apostoli, I recalled that this was the very reason
why Saints Cyril and Methodius labored to translate the ideas of the Bible
and the concepts of Greek theology in the context of very different
historical experiences and ways of thinking. They wanted the one word of
God to be "made accessible in each civilization's own forms of
expression".[34] They recognized that they could not therefore "impose on
the peoples assigned to their preaching either the undeniable superiority
of the Greek language and Byzantine culture, or the customs and way of
life of the more advanced society in which they had grown up".[35] Thus
they put into practice that "perfect communion in love which preserves the
Church from all forms of particularism, ethnic exclusivism or racial
prejudice, and from any nationalistic arrogance".[36] In the same spirit,
I did not hesitate to say to the Aboriginal Peoples of Australia: "You do
not have to be divided into two parts . . . Jesus calls you to accept his
words and his values into your own culture".[37] Because by its nature the
content of faith is meant for all humanity, it must be translated into all
cultures. Indeed, the element which determines communion in truth is
the meaning of truth. The expression of truth can take different
forms. The renewal of these forms of expression becomes necessary for the
sake of transmitting to the people of today the Gospel message in its
unchanging meaning.[38]
"This renewal therefore has notable ecumenical significance".[39] And
not only renewal in which the faith is expressed, but also of the very
life of faith. It might therefore be asked: who is responsible for doing
this? To this question the Council replies clearly: "Concern for restoring
unity pertains to the whole Church, faithful and clergy alike. It extends
to everyone, according to the ability of each, whether it be exercised in
daily Christian living or in theological and historical studies".[40]
20. All this is extremely important and of fundamental significance for
ecumenical activity. Thus it is absolutely dear that ecumenism, the
movement promoting Christian unity, is not just some sort of
"appendix" which is added to the Church's traditional activity.
Rather, ecumenism is an organic part of her life and work, and
consequently must pervade all that she is and does; it must be like the
fruit borne by a healthy and flourishing tree which grows to its full
stature.
This is what Pope John XIII believed about the unity of the Church and
how he saw full Christian unity. With regard to other Christians, to the
great Christian family, he observed: "What unites us is much greater than
what divides us". The Second Vatican Council for its part exhorts "all
Christ's faithful to remember that the more purely they strive to live
according to the Gospel, the more they are fostering and even practicing
Christian unity. For they can achieve depth and ease in strengthening
mutual brotherhood to the degree that they enjoy profound communion with
the Father, the Word, and the Holy Spirit".[41]
The primacy of prayer
21. "This change of heart and holiness of life, along with public
and private prayer for the unity of Christians, should be regarded as
the soul of the whole ecumenical movement, and can rightly be called
'spiritual ecumenism'."[42]
We proceed along the road leading to the conversion of hearts guided by
love which is directed to God and, at the same time, to all our brothers
and sisters, including those not in full communion with us. Love gives
rise to the desire for unity, even in those who have never been aware of
the need for it. Love builds communion between individuals and between
Communities. If we love one another, we strive to deepen our communion and
make it perfect. Love is given to God as the perfect source of
communion-the unity of Father, Son and Holy Spirit-that we may draw from
that source the strength to build communion between individuals and
Communities, or to re-establish it between Christians still divided. Love
is the great undercurrent which gives life and adds vigour to the movement
towards unity.
This love finds its most complete expression in common prayer.
When brothers and sisters who are not in perfect communion with one
another come together to pray, the Second Vatican Council defines their
prayer as the soul of the whole ecumenical movement. This prayer is
"a very effective means of petitioning for the grace of unity", "a
genuine expression of the ties which even now bind Catholics to their
separated brethren".[43] Even when prayer is not specifically offered
for Christian unity, but for other intentions such as peace, it actually
becomes an expression and confirmation of unity. The common prayer of
Christians is an invitation to Christ himself to visit the community of
those who call upon him: "Where two or three are gathered in my name,
there am I in the midst of them" (Mt 18:20).
22. When Christians pray together, the goal of unity seems closer. The
long history of Christians marked by many divisions seems to converge once
more because it tends towards that Source of its unity which is Jesus
Christ. He "is the same yesterday, today and forever!" (Heb 13:8).
In the fellowship of prayer Christ is truly present; he prays "in us",
"with us" and "for us". It is he who leads our prayer in the
Spirit-Consoler whom he promised and then bestowed on his Church in the
Upper Room in Jerusalem, when he established her in her original unity.
Along the ecumenical path to unity, pride of place certainly belongs to
common prayer, the prayerful union of those who gather together around
Christ himself. If Christians, despite their divisions, can grow ever more
united in common prayer around Christ, they will grow in the
awareness of how little divides them in comparison to what unites them. If
they meet more often and more regularly before Christ in prayer, they will
be able to gain the courage to face all the painful human reality of their
divisions, and they will find themselves together once more in that
community of the Church which Christ constantly builds up in the Holy
Spirit, in spite of all weaknesses and human limitations.
23. Finally, fellowship in prayer leads people to look at the Church
and Christianity in a new way. It must not be forgotten in fact that
the Lord prayed to the Father that his disciples might be one, so that
their unity might bear witness to his mission and the world would believe
that the Father had sent him (cf. Jn 17:21). It can be said that
the ecumenical movement in a certain sense was born out of the negative
experience of each one of those who, in proclaiming the one Gospel,
appealed to his own Church or Ecclesial Community. This was a
contradiction which could not escape those who listened to the message of
salvation and found in this fact an obstacle to acceptance of the Gospel.
Regrettably, this grave obstacle has not been overcome. It is true that we
are not yet in full communion. And yet, despite our divisions, we are on
the way towards full unity, that unity which marked the Apostolic Church
at its birth and which we sincerely seek. Our common prayer, inspired by
faith, is proof of this. In that prayer, we gather together in the name of
Christ who is One. He is our unity.
"Ecumenical" prayer is at the service of the Christian mission and
its credibility. It must thus be especially present in the life of the
Church and in every activity aimed at fostering Christian unity. It is as
if we constantly need to go back and meet in the Upper Room of Holy
Thursday, even though our presence together in that place will not be
perfect until the obstacles to full ecclesial communion are overcome and
all Christians can gather together in the common celebration of the
Eucharist.[44]
24. It is a source of joy to see that the many ecumenical meetings
almost always include and indeed culminate in prayer. The Week of
Prayer for Christian Unity, celebrated in January or, in some
countries, around Pentecost, has become a widespread and well established
tradition. But there are also many other occasions during the year when
Christians are led to pray together. In this context, I wish to mention
the special experience of the Pope's pilgrimages to the various
Churches in the different continents and countries of the present-day
oikoumene. I am very conscious that it was the Second Vatican
Council which led the Pope to exercise his apostolic ministry in this
particular way. Even more can be said. The Council made these visits of
the Pope a specific responsibility in carrying out the role of the Bishop
of Rome at the service of communion.[45] My visits have almost always
included an ecumenical meeting and common prayer with our brothers and
sisters who seek unity in Christ and in his Church. With profound
emotion I remember praying together with the Primate of the Anglican
Communion at Canterbury Cathedral (29 May 1982); in that magnificent
edifice, I saw "an eloquent witness both to our long years of common
inheritance and to the sad years of division that followed".[46] Nor
can I forget the meetings held in the Scandinavian and Nordic Countries
(1-10 June 1989), in North and South America and in Africa, and at the
headquarters of the World Council of Churches (12 June 1984), the
organization committed to calling its member Churches and Ecclesial
Communities "to the goal of visible unity in one faith and in one
Eucharistic fellowship expressed in worship and in common life in
Christ".[47] And how could I ever forget taking part in the Eucharistic
Liturgy in the Church of Saint George at the Ecumenical Patriarchate (30
November 1979), and the service held in Saint Peter's Basilica during the
visit to Rome of my Venerable Brother, Patriarch Dimitrios I (6 December
1987)? On that occasion, at the Altar of the Confession, we recited
together the Nicene-Constantinopolitan Creed according to its original
Greek text. It is hard to describe in a few words the unique nature of
each of these occasions of prayer. Given the differing ways in which each
of these meetings was conditioned by past events, each had its own special
eloquence. They have all become part of the Church's memory as she is
guided by the Paraclete to seek the full unity of all believers in Christ.
25. It is not just the Pope who has become a pilgrim. In recent years,
many distinguished leaders of other Churches and Ecclesial Communities
have visited me in Rome, and I have been able to join them in prayer, both
in public and in private. I have already mentioned the visit of the
Ecumenical Patriarch Dimitrios I. I would now like to recall the prayer
meeting, also held in Saint Peter's Basilica, at which I joined the
Lutheran Archbishops, the Primates of Sweden and Finland, for the
celebration of Vespers on the occasion of the Sixth Centenary of the
Canonization of Saint Birgitta (5 October 1991). This is just one example,
because awareness of the duty to pray for unity has become an integral
part of the Church's life. There is no important or significant event
which does not benefit from Christians coming together and praying. It is
impossible for me to give a complete list of such meetings, even though
each one deserves to be mentioned. Truly the Lord has taken us by the hand
and is guiding us. These exchanges and these prayers have already written
pages and pages of our "Book of unity", a "Book" which we must constantly
return to and re-read so as to draw from it new inspiration and hope.
26. Prayer, the community at prayer, enables us always to discover anew
the evangelical truth of the words: "You have one Father"
(Mt 23:9), the Father -- Abba -- invoked by Christ himself,
the Only-begotten and Consubstantial Son. And again: "You have one
teacher, and you are all brethren" (Mt 23:8). "Ecumenical"
prayer discloses this fundamental dimension of brotherhood in Christ, who
died to gather together the children of God who were scattered, so that in
becoming "sons and daughters in the Son" (cf. Eph 1:5) we might
show forth more fully both the mysterious reality of God's fatherhood and
the truth about the human nature shared by each and every individual.
"Ecumenical" prayer, as the prayer of brothers and sisters, expresses
all this. Precisely because they are separated from one another, they meet
in Christ with all the more hope, entrusting to him the future of their
unity and their communion. Here too we can appropriately apply the
teaching of the Council: "The Lord Jesus, when he prayed to the Father
'that all may be one . . . as we are one' (Jn 17:21-22),
opened up vistas closed to human reason For he implied a certain likeness
between the union of the Divine Persons, and the union of God's children
in truth and charity".[48]
The change of heart which is the essential condition for every
authentic search for unity flows from prayer and its realization is guided
by prayer: "For it is from newness of attitudes, from self-denial and
unstinted love, that yearnings for unity take their rise and grow towards
maturity. We should therefore pray to the divine 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".[49]
27. Praying for unity is not a matter reserved only to those who
actually experience the lack of unity among Christians. In the deep
personal dialogue which each of us must carry on with the Lord in prayer,
concern for unity cannot be absent. Only in this way, in fact, will that
concern fully become part of the reality of our life and of the
commitments we have taken on in the Church. It was in order to reaffirm
this duty that I set before the faithful of the Catholic Church a model
which I consider exemplary, the model of a Trappistine Sister, Blessed
Marta Gabriella of Unity, whom I beatified on 25 January 1983.[50]
Sister Maria Gabriella, called by her vocation to be apart from the world,
devoted her life to meditation and prayer centered on chapter seventeen of
Saint John's Gospel, and offered her life for Christian unity. This is
truly the cornerstone of all prayer: the total and unconditional offering
of one's life to the Father, through the Son, in the Holy Spirit. The
example of Sister Maria Gabriella is instructive; it helps us to
understand that there are no special times, situations or places of prayer
for unity. Christ's prayer to the Father is offered as a model for
everyone, always and everywhere.
Ecumenical dialogue
28. If prayer is the "soul" of ecumenical renewal and of the yearning
for unity, it is the basis and support for everything the Council
defines as "dialogue". This definition is certainly not unrelated to
today's personalist way of thinking. The capacity for "dialogue" is
rooted in the nature of the person and his dignity. As seen by philosophy,
this approach is linked to the Christian truth concerning man as expressed
by the Council: man is in fact "the only creature on earth which God
willed for itself"; thus he cannot "fully find himself except through a
sincere gift of himself".[51] Dialogue is an indispensable step along the
path towards human self-realization, the self-realization both of
each individual and of every human community. Although the
concept of "dialogue" might appear to give priority to the cognitive
dimension (dia-logos), all dialogue implies a global, existential
dimension. It involves the human subject in his or her entirety; dialogue
between communities involves in a particular way the subjectivity of each.
This truth about dialogue, so profoundly expressed by Pope Paul VI in
his Encyclical Ecclesiam Suam,[52] was also taken up by the Council
in its teaching and ecumenical activity. Dialogue is not simply an
exchange of ideas. In some way it is always an "exchange of gifts".[53]
29. For this reason, the Council's Decree on Ecumenism also emphasizes
the importance of "every effort to eliminate words, judgments, and actions
which do not respond to the condition of separated brethren with truth and
fairness and so make mutual relations between them more difficult".[54]
The Decree approaches the question from the standpoint of the Catholic
Church and refers to the criteria which she must apply in relation to
other Christians. In all this, however, reciprocity is required. To follow
these criteria is a commitment of each of the parties which desire to
enter into dialogue and it is a precondition for starting such dialogue.
It is necessary to pass from antagonism and conflict to a situation where
each party recognizes the other as a partner. When undertaking
dialogue, each side must presuppose in the other a desire for
reconciliation, for unity in truth. For this to happen, any
display of mutual opposition must disappear. Only thus will dialogue help
to overcome division and lead us closer to unity.
30. It can be said, with a sense of lively gratitude to the Spirit of
Truth, that the Second Vatican Council was a blessed time, during which
the bases for the Catholic Church's participation in ecumenical dialogue
were laid. At the same time, the presence of many observers from various
Churches and Ecclesial Communities, their deep involvement in the events
of the Council, the many meetings and the common prayer which the Council
made possible, also helped bring about the conditions for dialogue with
one another. During the Council, the representatives of other Churches
and Ecclesial Communities experienced the readiness of the worldwide
Catholic Episcopate, and in particular of the Apostolic See, to engage in
dialogue.
Local structures of dialogue
31. The Church's commitment to ecumenical dialogue, as it has clearly
appeared since the Council, far from being the responsibility of the
Apostolic See alone, is also the duty of individual local or particular
Churches. Special commissions for fostering the ecumenical spirit and
ecumenical activity have been set up by the Bishops' Conferences and the
Synods of the Eastern Catholic Churches. Suitable structures similar to
these are operating in individual Dioceses. These initiatives are a sign
of the widespread practical commitment of the Catholic Church to apply the
Council's guidelines on ecumenism: this is an essential aspect of the
ecumenical movement.[55] Dialogue has not only been undertaken; it has
become an outright necessity, one of the Church's priorities. As a
result, the "methods" of dialogue have been improved, which in turn has
helped the spirit of dialogue to grow. In this context mention has to be
made in the first place of "dialogue between competent experts from
different Churches and Communities. In their meetings, which are organized
in a religious spirit, each explains the teaching of his Communion in
greater depth and brings out dearly its distinctive features".[56]
Moreover, it is useful for all the faithful to be familiar with the method
which makes dialogue possible.
32. As the Council's Declaration on Religious Freedom affirms: "Truth
is to be sought after in a manner proper to the dignity of the human
person and his social nature. The inquiry is to be free, carried on with
the aid of teaching or instruction, communication, and dialogue. In the
course of these, people explain to one another the truth they have
discovered, or think they have discovered, in order thus to assist one
another in the quest for truth. Moreover, as the truth is discovered, it
is by a personal assent that individuals are to adhere to it"[57]
Ecumenical dialogue is of essential importance. "Through such dialogue
everyone gains a truer knowledge and more just appreciation of the
teaching and religious life of both Communions. In addition, these
Communions cooperate more closely in whatever projects a Christian
conscience demands for the common good. They also come together for common
prayer, where that is permitted. Finally, all are led to examine their own
faithfulness to Christ's will for the Church and, wherever necessary,
undertake with vigour the tasks of renewal and reform".[58]
Dialogue as an examination of conscience
33. In the Council's thinking, ecumenical dialogue is marked by a
common quest for truth, particularly concerning the Church. In effect,
truth forms consciences and directs efforts to promote unity. At the same
time, it demands that the consciences and actions of Christians, as
brethren divided from one another, should be inspired by and submissive to
Christ's prayer for unity. There is a close relationship between prayer
and dialogue. Deeper and more conscious prayer makes dialogue more
fruitful. If on the one hand, dialogue depends on prayer, so, in another
sense, prayer also becomes the ever more mature fruit of dialogue.
34. Thanks to ecumenical dialogue we can speak of a greater maturity in
our common prayer for one another. This is possible inasmuch as
dialogue also serves as an examination of conscience. In this
context, how can we fail to recall the words of the First Letter of John?
"If we say we have no sin, we deceive ourselves, and the truth is not in
us. If we confess our sins, God is faithful and just, and will forgive our
sins and cleanse us from all unrighteousness" (1:8-9). John even goes so
far as to state: "If we say that we have not sinned, we make him a liar,
and his word is not in us" (1:10). Such a radical exhortation to
acknowledge our condition as sinners ought also to mark the spirit
which we bring to ecumenical dialogue. If such dialogue does not become an
examination of conscience, a kind of "dialogue of consciences", can we
count on the assurance which the First Letter of John gives us? "My little
children, I am writing this to you so that you may not sin; but if any one
does sin, we have an advocate with the Father, Jesus Christ the
righteous; and he is the expiation for our sins, and not for ours only
but also for the sins of the whole world" (2:1-2). All the sins of the
world were gathered up in the saving sacrifice of Christ, including the
sins committed against the Church's unity: the sins of Christians, those
of the pastors no less than those of the lay faithful. Even after the many
sins which have contributed to our historical divisions, Christian
unity is possible, provided that we are humbly conscious of having
sinned against unity and are convinced of our need for conversion. Not
only personal sins must be forgiven and left behind, but also social sins,
which is to say the sinful "structures" themselves which have contributed
and can still contribute to division and to the reinforcing of division.
35. Here once again the Council proves helpful. It can be said that the
entire Decree on Ecumenism is permeated by the spirit of conversion.[59]
In the Document, ecumenical dialogue takes on a specific characteristic;
it becomes a "dialogue of conversion", and thus, in the words of
Pope Paul VI, an authentic "dialogue of salvation".[60] Dialogue cannot
take place merely on a horizontal level, being restricted to meetings,
exchanges of points of view or even the sharing of gifts proper to each
Community. It has also a primarily vertical thrust, directed towards the
One who, as the Redeemer of the world and the Lord of history, is himself
our Reconciliation. This vertical aspect of dialogue lies in our
acknowledgment, jointly and to each other, that we are men and women who
have sinned. It is precisely this acknowledgment which creates in brothers
and sisters living in Communities not in full communion with one another
that interior space where Christ, the source of the Church's unity, can
effectively act, with all the power of his Spirit, the Paraclete.
Dialogue as a means of resolving disagreements
36. Dialogue is also a natural instrument for comparing differing
points of view and, above all, for examining those disagreements which
hinder full communion between Christians. The Decree on Ecumenism dwells
in the first place on a description of the attitudes under which doctrinal
discussions should take place: "Catholic theologians engaged in ecumenical
dialogue, while standing fast by the teaching of the Church and searching
together with separated brothers and sisters into the divine mysteries,
should act with love for truth, with charity, and with humility".[61]
Love for the truth is the deepest dimension of any authentic quest for
full communion between Christians. Without this love it would be
impossible to face the objective theological, cultural, psychological and
social difficulties which appear when disagreements are examined. This
dimension, which is interior and personal, must be inseparably accompanied
by a spirit of charity and humility. There must be charity towards one's
partner in dialogue, and humility with regard to the truth which comes to
light and which might require a review of assertions and attitudes.
With regard to the study of areas of disagreement, the Council requires
that the whole body of doctrine be clearly presented. At the same time, it
asks that the manner and method of expounding the Catholic faith should
not be a hindrance to dialogue with our brothers and sisters.[62]
Certainly it is possible to profess one's faith and to explain its
teaching in a way that is correct, fair and understandable, and which at
the same time takes into account both the way of thinking and the actual
historical experiences of the other party.
Full communion of course will have to come about through the acceptance
of the whole truth into which the Holy Spirit guides Christ's disciples.
Hence all forms of reductionism or facile "agreement" must be absolutely
avoided. Serious questions must be resolved, for if not, they will
reappear at another time, either in the same terms or in a different
guise.
37. The Decree Unitatis Redintegratio also indicates a criterion
to be followed when Catholics are presenting or comparing doctrines: "They
should remember that in Catholic teaching there exists an order or
'hierarchy' of truths, since they vary in their relationship to the
foundation of the Christian faith. Thus the way will be opened for this
kind of fraternal rivalry to incite all to a deeper realization and a
clearer expression of the unfathomable riches of Christ".[63]
38. In dialogue, one inevitably comes up against the problem of the
different formulations whereby doctrine is expressed in the various
Churches and Ecclesial Communities. This has more than one consequence for
the work of ecumenism.
In the first place, with regard to doctrinal formulations which differ
from those normally in use in the community to which one belongs, it is
certainly right to determine whether the words involved say the same
thing. This has been ascertained in the case for example of the recent
common declarations signed by my Predecessors or by myself with the
Patriarchs of Churches with which for centuries there have been disputes
about Christology. As far as the formulation of revealed truths is
concerned, the Declaration Mysterium Ecclesiae states: "Even though
the truths which the Church intends to teach through her dogmatic formulas
are distinct from the changeable conceptions of a given epoch and can be
expressed without them, nevertheless it can sometimes happen that these
truths may be enunciated by the Sacred Magisterium in terms that bear
traces of such conceptions. In view of this, it must be stated that the
dogmatic formulas of the Church's Magisterium were from the very
beginning suitable for communicating revealed truth, and that as they are
they remain for ever suitable for communicating this truth to those who
interpret them correctly".[64] In this regard, ecumenical dialogue, which
prompts the parties involved to question each other, to understand each
other and to explain their positions to each other, makes surprising
discoveries possible. Intolerant polemics and controversies have made
incompatible assertions out of what was really the result of two different
ways of looking at the same reality. Nowadays we need to find the formula
which, by capturing the reality in its entirety, will enable us to move
beyond partial readings and eliminate false interpretations.
One of the advantages of ecumenism is that it helps Christian
Communities to discover the unfathomable riches of the truth. Here too,
everything that the Spirit brings about in "others" can serve for the
building up of all Communities[65] and in a certain sense instruct them in
the mystery of Christ. Authentic ecumenism is a gift at the service of
truth.
39. Finally, dialogue puts before the participants real and genuine
disagreements in matters of faith. Above all, these disagreements should
be faced in a sincere spirit of fraternal charity, of respect for the
demands of one's own conscience and of the conscience of the other party,
with profound humility and love for the truth. The examination of such
disagreements has two essential points of reference: Sacred Scripture and
the great Tradition of the Church. Catholics have the help of the Church's
living Magisterium.
Practical cooperation
40. Relations between Christians are not aimed merely at mutual
knowledge, common prayer and dialogue. They presuppose and from now on
call for every possible form of practical cooperation at all levels:
pastoral, cultural and social, as well as that of witnessing to the Gospel
message.[66]
"Cooperation among all Christians vividly expresses that bond which
already unites them, and it sets in clearer relief the features of Christ
the Servant".[67] This cooperation based on our common faith is not only
filled with fraternal communion, but is a manifestation of Christ himself.
Moreover, ecumenical cooperation is a true school of ecumenism, a
dynamic road to unity. Unity of action leads to the full unity of faith:
"Through such cooperation, all believers in Christ are able to learn
easily how they can understand each other better and esteem each other
more, and how the road to the unity of Christians may be made smooth".[68]
In the eyes of the world, cooperation among Christians becomes a form
of common Christian witness and a means of evangelization which benefits
all involved.
Chapter II
The Fruits of Dialogue
Brotherhood rediscovered
41. What has been said above about ecumenical dialogue since the end of
the Council inspires us to give thanks to the Spirit of Truth promised by
Christ the Lord to the Apostles and the Church (cf. Jn 14:26). It
is the first time in history that efforts on behalf of Christian unity
have taken on such great proportions and have become so extensive. This is
truly an immense gift of God, one which deserves all our gratitude. From
the fullness of Christ we receive "grace upon grace" (Jn 1:16). An
appreciation of how much God has already given is the condition which
disposes us to receive those gifts still indispensable for bringing to
completion the ecumenical work of unity.
An overall view of the last thirty years enables us better to
appreciate many of the fruits of this common conversion to the Gospel
which the Spirit of God has brought about by means of the ecumenical
movement.
42. It happens for example that, in the spirit of the Sermon on the
Mount, Christians of one confession no longer consider other Christians as
enemies or strangers but see them as brothers and sisters. Again, the very
expression separated brethren tends to be replaced today by
expressions which more readily evoke the deep communion -linked to the
baptismal character-which the Spirit fosters in spite of historical and
canonical divisions. Today we speak of "other Christians", "others who
have received Baptism", and "Christians of other Communities". The
Directory for the Application of Principles and Norms on Ecumenism
refers to the Communities to which these Christians belong as "Churches
and Ecclesial Communities that are not in full communion with the Catholic
Church".[69] This broadening of vocabulary is indicative of a significant
change in attitudes. There is an increased awareness that we all belong to
Christ. I have personally been able many times to observe this during the
ecumenical celebrations which are an important part of my Apostolic Visits
to various parts of the world, and also in the meetings and ecumenical
celebrations which have taken place in Rome. The "universal brotherhood"
of Christians has become a firm ecumenical conviction. Consigning to
oblivion the excommunications of the past, Communities which were once
rivals are now in many cases helping one another: places of worship are
sometimes lent out; scholarships are offered for the training of ministers
in the Communities most lacking in resources; approaches are made to civil
authorities on behalf of other Christians who are unjustly persecuted; and
the slander to which certain groups are subjected is shown to be
unfounded.
In a word, Christians have been converted to a fraternal charity which
embraces all Christ's disciples. If it happens that, as a result of
violent political disturbances, a certain aggressiveness or a spirit of
vengeance appears, the leaders of the parties in question generally work
to make the "New Law" of the spirit of charity prevail. Unfortunately,
this spirit has not been able to transform every situation where brutal
conflict rages. In such circumstances those committed to ecumenism are
often required to make choices which are truly heroic.
It needs be reaffirmed in this regard that acknowledging our
brotherhood is not the consequence of a large-hearted philanthropy or a
vague family spirit. It is rooted in recognition of the oneness of Baptism
and the subsequent duty to glorify God in his work. The Directory for
the Application of Principles and Norms on Ecumenism expresses the
hope that Baptisms will be mutually and officially recognized.[70] This is
something much more than an act of ecumenical courtesy; it constitutes a
basic ecclesiological statement.
It is fitting to recall that the fundamental role of Baptism in
building up the Church has been clearly brought out thanks also to
multilateral dialogues.[71]
Solidarity in the service of humanity
43. It happens more and more often that the leaders of Christian
Communities join together in taking a stand in the name of Christ on
important problems concerning man's calling and on freedom, justice,
peace, and the future of the world. In this way they "communicate" in one
of the tasks which constitutes the mission of Christians: that of
reminding society of God's will in a realistic manner, warning the
authorities and their fellow-citizens against taking steps which would
lead to the trampling of human rights. It is clear, as experience shows,
that in some circumstances the united voice of Christians has more impact
than any one isolated voice.
Nor are the leaders of Communities the only ones joined in the work for
unity. Many Christians from all Communities, by reason of their faith, are
jointly involved in bold projects aimed at changing the world by
inculcating respect for the rights and needs of everyone, especially the
poor, the lowly and the defenceless. In my Encyclical Letter
Sollicitudo Rei Socialis, I was pleased to note this cooperation,
stressing that the Catholic Church cannot fail to take part in these
efforts.[72] In effect, Christians who once acted independently are now
engaged together in the service of this cause, so that God's mercy may
triumph.
This way of thinking and acting is already that of the Gospel. Hence,
reaffirming what I wrote in my first Encyclical Letter Redemptor
Hominis, I have had occasion "to insist on this point and to encourage
every effort made in this direction, at all levels where we meet our other
brother Christians"[73] I have thanked God "for what he has already
accomplished in the other Churches and Ecclesial Communities and through
them", as well as through the Catholic Church.[74] Today I see with
satisfaction that the already vast network of ecumenical cooperation is
constantly growing. Thanks also to the influence of the World Council of
Churches, much is being accomplished in this field.
Approaching one another through the Word of God and through divine
worship
44. Significant progress in ecumenical cooperation has also been made
in another area, that of the Word of God. I am thinking above all of the
importance for the different language groups of ecumenical translations of
the Bible. Following the promulgation by the Second Vatican Council of the
Constitution Dei Verbum, the Catholic Church could not fail to
welcome this development.[75] These translations, prepared by experts,
generally offer a solid basis for the prayer and pastoral activity of all
Christ's followers. Anyone who recalls how heavily debates about Scripture
influenced divisions, especially in the West, can appreciate the
significant step forward which these common translations represent.
45. Corresponding to the liturgical renewal carried out by the Catholic
Church, certain other Ecclesial Communities have made efforts to renew
their worship. Some, on the basis of a recommendation expressed at the
ecumenical level,[76] have abandoned the custom of celebrating their
liturgy of the Lord's Supper only infrequently and have opted for a
celebration each Sunday. Again, when the cycles of liturgical readings
used by the various Christian Communities in the West are compared, they
appear to be essentially the same. Still on the ecumenical level,[77] very
special prominence has been given to the liturgy and liturgical signs
(images, icons, vestments, light, incense, gestures). Moreover, in schools
of theology where future ministers are trained, courses in the history and
significance of the liturgy are beginning to be part of the curriculum in
response to a newly discovered need.
These are signs of convergence which regard various aspects of the
sacramental life. Certainly, due to disagreements in matters of faith, it
is not yet possible to celebrate together the same Eucharistic Liturgy.
And yet we do have a burning desire to join in celebrating the one
Eucharist of the Lord, and this desire itself is already a common prayer
of praise, a single supplication. Together we speak to the Father and
increasingly we do so "with one heart". At times it seems that we are
closer to being able finally to seal this "real although not yet full"
communion. A century ago who could even have imagined such a thing?
46. In this context, it is a source of joy to note that Catholic
ministers are able, in certain particular cases, to administer the
Sacraments of the Eucharist, Penance and Anointing of the Sick to
Christians who are not in full communion with the Catholic Church but who
greatly desire to receive these sacraments, freely request them and
manifest the faith which the Catholic Church professes with regard to
these sacraments. Conversely, in specific cases and in particular
circumstances, Catholics too can request these same sacraments from
ministers of Churches in which these sacraments are valid. The conditions
for such reciprocal reception have been laid down in specific norms; for
the sake of furthering ecumenism these norms must be respected.[78]
Appreciating the endowments present among other Christians
47. Dialogue does not extend exclusively to matters of doctrine but
engages the whole person; it is also a dialogue of love. The Council has
stated: "Catholics must joyfully acknowledge and esteem the truly
Christian endowments from our common heritage which are to be found among
our separated brothers and sisters. 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.
For God is always wonderful in his works and worthy of admiration".[79]
48. The relationships which the members of the Catholic Church have
established with other Christians since the Council have enabled us to
discover what God is bringing about in the members of other Churches and
Ecclesial Communities. This direct contact, at a variety of levels, with
pastors and with the members of these Communities has made us aware of the
witness which other Christians bear to God and to Christ. A vast new field
has thus opened up for the whole ecumenical experience, which at the same
time is the great challenge of our time. Is not the twentieth century a
time of great witness, which extends "even to the shedding of blood"? And
does not this witness also involve the various Churches and Ecclesial
Communities which take their name from Christ, Crucified and Risen?
Such a joint witness of holiness, as fidelity to the one Lord, has an
ecumenical potential extraordinarily rich in grace. The Second Vatican
Council made it clear that elements present among other Christians can
contribute to the edification of Catholics: "Nor should we forget that
whatever is wrought by the grace of the Holy Spirit in the hearts of our
separated brothers and sisters can contribute to our own edification.
Whatever is truly Christian never conflicts with the genuine interests of
the faith; indeed, it can always result in a more ample realization of the
very mystery of Christ and the Church".[80] Ecumenical dialogue, as a true
dialogue of salvation, will certainly encourage this process, which has
already begun well, to advance towards true and full communion.
The growth of communion
49. A valuable result of the contacts between Christians and of the
theological dialogue in which they engage is the growth of communion. Both
contacts and dialogue have made Christians aware of the elements of faith
which they have in common. This has served to consolidate further their
commitment to full unity. In all of this, the Second Vatican Council
remains a powerful source of incentive and orientation.
The Dogmatic Constitution Lumen Gentium links its teaching on
the Catholic Church to an acknowledgment of the saving elements found in
other Churches and Ecclesial Communities.[81] It is not a matter of
becoming aware of static elements passively present in those Churches and
Communities. Insofar as they are elements of the Church of Christ, these
are by their nature a force for the re-establishment of unity.
Consequently, the quest for Christian unity is not a matter of choice or
expediency, but a duty which springs from the very nature of the Christian
community.
In a similar way, the bilateral theological dialogues carried on with
the major Christian Communities start from a recognition of the degree of
communion already present, in order to go on to discuss specific areas of
disagreement. The Lord has made it possible for Christians in our day to
reduce the number of matters traditionally in dispute.
Dialogue with the Churches of the East
50. In this regard, it must first be acknowledged, with particular
gratitude to Divine Providence, that our bonds with the Churches of the
East, weakened in the course of the centuries, were strengthened through
the Second Vatican Council. The observers from these Churches present at
the Council, together with representatives of the Churches and Ecclesial
Communities of the West, stated publicly, at that very solemn moment for
the Catholic Church, their common willingness to seek the re-establishment
of communion.
The Council, for its part, considered the Churches of the East with
objectivity and deep affection, stressing their ecclesial nature and the
real bonds of communion linking them with the Catholic Church. The Decree
on Ecumenism points out: "Through the celebration of the Eucharist of the
Lord in each of these Churches, the Church of God is built up and grows in
stature". It adds, as a consequence, that "although these Churches are
separated from us, they possess true sacraments, above all-by apostolic
succession- the priesthood and the Eucharist, whereby they are still
joined to us in a very close relationship,"[82]
Speaking of the Churches of the East, the Council acknowledged their
great liturgical and spiritual tradition, the specific nature of their
historical development, the disciplines coming from the earliest times and
approved by the Holy Fathers and Ecumenical Councils, and their own
particular way of expressing their teaching. The Council made this
acknowledgment in the conviction that legitimate diversity is in no way
opposed to the Church's unity, but rather enhances her splendor and
contributes greatly to the fulfillment of her mission.
The Second Vatican Ecumenical Council wished to base dialogue on the
communion which already exists, and it draws attention to the noble
reality of the Churches of the East: "Therefore, this Sacred Synod urges
all, but especially those who plan to devote themselves to the work of
restoring the full communion that is desired between the Eastern Churches
and the Catholic Church, to give due consideration to these special
aspects of the origin and growth of the Churches of the East, and to the
character of the relations which obtained between them and the Roman See
before the separation, and to form for themselves a correct evaluation of
these facts".[83]
51. The Council's approach has proved fruitful both for the steady
maturing of fraternal relations through the dialogue of charity, and for
doctrinal discussion in the framework of the Joint International
Commission for the Theological Dialogue between the Catholic Church and
the Orthodox Church. It has likewise proved most fruitful in relations
with the Ancient Churches of the East.
The process has been slow and arduous, yet a source of great joy; and
it has been inspiring, for it has led to the gradual rediscovery of
brotherhood.
Resuming contacts
52. With regard to the Church of Rome and the Ecumenical Patriarchate
of Constantinople, the process which we have just mentioned began thanks
to the mutual openness demonstrated by Popes John XXIII and Paul VI on the
one hand, and by the Ecumenical Patriarch Athenagoras I and his successors
on the other. The resulting change found its historical expression in the
ecclesial act whereby "there was removed from memory and from the midst of
the Church"[84] the remembrance of the excommunications which nine hundred
years before, in 1054, had become the symbol of the schism between Rome
and Constantinople. That ecclesial event, so filled with ecumenical
commitment, took place during the last days of the Council, on 7 December
1965. The Council thus ended with a solemn act which was at once a healing
of historical memories, a mutual forgiveness, and a firm commitment to
strive for communion.
This gesture had been preceded by the meeting of Pope Paul VI and
Patriarch Athenagoras I in Jerusalem, in January 1964, during the Pope's
pilgrimage to the Holy Land. At that time Pope Paul was also able to meet
Benedictos, the Orthodox Patriarch of Jerusalem. Later, Pope Paul visited
Patriarch Athenagoras at the Phanar (Istanbul), on 25 July 1967, and in
October of the same year the Patriarch was solemnly received in Rome.
These prayer-filled meetings mapped out the path of rapprochement between
the Church of the East and the Church of the West, and of the
re-establishment of the unity they shared in the first millennium.
Following the death of Pope Paul VI and the brief pontificate of Pope
John I, when the ministry of Bishop of Rome was entrusted to me, I
considered it one of the first duties of my pontificate to renew personal
contact with the Ecumenical Patriarch Dimitrios I, who had meanwhile
succeeded Patriarch Athenagoras in the See of Constantinople. During my
visit to the Phanar on 29 November 1979, the Patriarch and I were able to
decide to begin theological dialogue between the Catholic Church and all
the Orthodox Churches in canonical communion with the See of
Constantinople. In this regard it would seem important to add that at that
time preparations were already under way for the convocation of a future
Council of the Orthodox Churches. The quest for harmony between them
contributes to the life and vitality of these sister Churches; this is
also significant in view of the role they are called to play in the path
towards unity. The Ecumenical Patriarch decided to repay my visit, and in
December 1987 I had the joy of welcoming him to Rome with deep affection
and with the solemnity due to him. It is in this context of ecclesial
fraternity that we should mention the practice, which has now been in
place for a number of years, of welcoming a delegation from the Ecumenical
Patriarchate to Rome for the Feast of the Holy Apostles Peter and Paul, as
well as the custom of sending a delegation of the Holy See to the Phanar
for the solemn celebration of Saint Andrew.
53. Among other things, these regular contacts permit a direct exchange
of information and opinions with a view to fostering fraternal
coordination. Furthermore, taking part together in prayer accustoms us
once more to living side by side and helps us in accepting and putting
into practice the Lord's will for his Church.
On the path which we have traveled since the Second Vatican Council, at
least two particularly telling events of great ecumenical significance for
relations between East and West should be mentioned. The first of these
was the 1984 Jubilee in commemoration of the eleventh centenary of the
evangelizing activity of Saints Cyril and Methodius, an occasion which
enabled me to proclaim the two Holy Apostles of the Slavs, those heralds
of faith, co-patrons of Europe. In 1964, during the Council, Pope Paul VI
had already proclaimed Saint Benedict patron of Europe. Associating the
two Brothers from Thessalonica with the great founder of Western
monasticism serves indirectly to highlight that twofold ecclesial and
cultural tradition which has proved so significant for the two thousand
years of Christianity which mark the history of Europe. Consequently it is
worth recalling that Saints Cyril and Methodius came from the background
of the Byzantine Church of their day, at a time when the latter was in
communion with Rome. In proclaiming them patrons of Europe, together with
Saint Benedict, it was my intention not only to reaffirm the historical
truth about Christianity in Europe, but also to provide an important topic
for the dialogue between East and West which has raised such high hopes in
the period since the Council. As in Saint Benedict, so in Saints Cyril and
Methodius, Europe can rediscover its spiritual roots. Now, as the second
millennium since the Birth of Christ draws to a close, they must be
venerated together, as the patrons of our past and as the Saints to
whom the Churches and nations of Europe entrust their future.
54. The other event which I am pleased to recall is the celebration of
the Millennium of the Baptism of Rus' (988-1988). The Catholic Church, and
this Apostolic See in particular, desired to take part in the Jubilee
celebrations and also sought to emphasize that the Baptism conferred on
Saint Vladimir in Kiev was a key event in the evangelization of the world.
The great Slav nations of Eastern Europe owe their faith to this event, as
do the peoples living beyond the Ural Mountains and as far as Alaska.
In this perspective an expression which I have frequently employed
finds its deepest meaning: the Church must breathe with her two lungs! In
the first millennium of the history of Christianity, this expression
refers primarily to the relationship between Byzantium and Rome. From the
time of the Baptism of Rus' it comes to have an even wider application:
evangelization spread to a much vaster area, so that it now includes the
entire Church. If we then consider that the salvific event which took
place on the banks of the Dnieper goes back to a time when the Church in
the East and the Church in the West were not divided, we understand
clearly that the vision of the full communion to be sought is that of
unity in legitimate diversity. This is what I strongly asserted in my
Encyclical Epistle Slavorum Apostoli[85] on Saints Cyril and
Methodius and in my Apostolic Letter Euntes in Mundum[86]
addressed to the faithful of the Catholic Church in commemoration of the
Millennium of the Baptism of Kievan Rus'.
Sister Churches
55. In its historical survey the Council Decree Unitatis
Redintegratio has in mind the unity which, in spite of everything, was
experienced in the first millennium and in a certain sense now serves as a
kind of model. "This most sacred Synod gladly reminds all . . . that in
the East there flourish many particular or local Churches; among them the
Patriarchal Churches hold first place; and of these, many glory in taking
their origin from the Apostles themselves".[87] The Church's journey began
in Jerusalem on the day of Pentecost and its original expansion in the
oikoumene of that time was centered around Peter and the Eleven
(cf. Acts 2:14). The structures of the Church in the East and in
the West evolved in reference to that Apostolic heritage. Her unity during
the first millennium was maintained within those same structures through
the Bishops, Successors of the Apostles, in communion with the Bishop of
Rome. If today at the end of the second millennium we are seeking to
restore full communion, it is to that unity, thus structured, which we
must look.
The Decree on Ecumenism highlights a further distinctive aspect, thanks
to which all the particular Churches remained in unity: "an eager desire
to perpetuate in a communion of faith and charity those family ties which
ought to thrive between local Churches, as between sisters".[88]
56. Following the Second Vatican Council, and in the light of earlier
tradition, it has again become usual to refer to the particular or local
Churches gathered around their Bishop as "Sister Churches". In addition,
the lifting of the mutual excommunications, by eliminating a painful
canonical and psychological obstacle, was a very significant step on the
way towards full communion.
The structures of unity which existed before the separation are a
heritage of experience that guides our common path towards the
re-establishment of full communion. Obviously, during the second
millennium the Lord has not ceased to bestow on his Church abundant fruits
of grace and growth. Unfortunately, however, the gradual and mutual
estrangement between the Churches of the West and the East deprived them
of the benefits of mutual exchanges and cooperation. With the grace of God
a great effort must be made to re-establish full communion among them, the
source of such good for the Church of Christ. This effort calls for all
our good will, humble prayer and a steadfast cooperation which never
yields to discouragement. Saint Paul urges us: "Bear one another's
burdens" (Gal 6:2). How appropriate and relevant for us is the
Apostle's exhortation! The traditional designation of "Sister Churches"
should ever accompany us along this path.
57. In accordance with the hope expressed by Pope Paul VI, our declared
purpose is to re-establish together full unity in legitimate diversity:
"God has granted us to receive in faith what the Apostles saw, understood,
and proclaimed to us. By Baptism 'we are one in Christ Jesus'
(Gal 3:28). In virtue of the apostolic succession, we are united
more closely by the priesthood and the Eucharist. By participating in the
gifts of God to his Church we are brought into communion with the Father
through the Son in the Holy Spirit . . . In each local Church this mystery
of divine love is enacted, and surely this is the ground of the
traditional and very beautiful expression 'Sister Churches', which local
Churches were fond of applying to one another (cf. Decree, Unitatis
Redintegratio, 14). For centuries we lived this life of 'Sister
Churches', and together held Ecumenical Councils which guarded the deposit
of faith against all corruption. And now, after a long period of division
and mutual misunderstanding, the Lord is enabling us to discover ourselves
as 'sister Churches' once more, in spite of the obstacles which were once
raised between us".[89] If today, on the threshold of the third
millennium, we are seeking the re-establishment of full communion, it is
for the accomplishment of this reality that we must work and it is to this
reality that we must refer.
Contact with this glorious tradition is most fruitful for the Church.
As the Council points out: "From their very origins the Churches of the
East have had a treasury from which the Church of the West has amply drawn
for its liturgy, spiritual tradition and jurisprudence".[90]
Part of this "treasury" are also "the riches of those spiritual
traditions to which monasticism gives special expression. From the
glorious days of the Holy Fathers, there flourished in the East that
monastic spirituality which later flowed over into the Western world".[91]
As I have had the occasion to emphasize in my recent Apostolic Letter
Orientale Lumen, the Churches of the East have lived with great
generosity the commitment shown by monastic life, "starting with
evangelization, the highest service that the Christian can offer his
brother, followed by many other forms of spiritual and material service.
Indeed it can be said that monasticism in antiquity-and at various times
in subsequent ages too-has been the privileged means for the
evangelization of peoples".[92]
The Council does not limit itself to emphasizing the elements of
similarity between the Churches in the East and in the West. In accord
with historical truth, it does not hesitate to say: "It is hardly
surprising if sometimes one tradition has come nearer than the other to an
apt appreciation of certain aspects of the revealed mystery or has
expressed them in a clearer manner. As a result, these various theological
formulations are often to be considered as complementary rather than
conflicting".[93] Communion is made fruitful by the exchange of gifts
between the Churches insofar as they complement each other.
58. From the reaffirmation of an already existing communion of faith,
the Second Vatican Council drew pastoral consequences which are useful for
the everyday life of the faithful and for the promotion of the spirit of
unity. By reason of the very close sacramental bonds between the Catholic
Church and the Orthodox Churches, the Decree on Eastern Catholic Churches
Orientalium Ecclesiarum has stated: "Pastoral experience clearly
shows that with respect to our Eastern brethren there should and can be
taken into consideration various circumstances affecting individuals,
wherein the unity of the Church is not jeopardized nor are intolerable
risks involved, but in which salvation itself and the spiritual profit of
souls are urgently at issue. Hence, in view of special circumstances of
time, place and personage, the Catholic Church has often adopted and now
adopts a milder policy, offering to all the means of salvation and an
example of charity among Christians through participation in the
Sacraments and in other sacred functions and objects".[94]
In the light of experience gained in the years following the Council,
this theological and pastoral orientation has been incorporated into the
two Codes of Canon Law.[95] It has been explicitly treated from the
pastoral standpoint in the Directory for the Application of Principles
and Norms on Ecumenism.[96]
In so important and sensitive a matter, it is necessary for Pastors to
instruct the faithful with care, making them clearly aware of the specific
reasons both for this sharing in liturgical worship and for the various
regulations which govern it.
There must never be a loss of appreciation for the ecclesiological
implication of sharing in the sacraments, especially in the Holy
Eucharist.
Progress in dialogue
59. Since its establishment in 1979, the Joint International
Commission for the Theological Dialogue between the Catholic Church and
the Orthodox Church has worked steadily, directing its study to areas
decided upon by mutual agreement, with the purpose of re-establishing full
communion between the two Churches. This communion which is founded on the
unity of faith, following in the footsteps of the experience and tradition
of the ancient Church, will find its fulfillment in the common celebration
of the Holy Eucharist. In a positive spirit, and on the basis of what we
have in common, the Joint Commission has been able to make substantial
progress and, as I was able to declare in union with my Venerable Brother,
His Holiness Dimitrios I, the Ecumenical Patriarch, it has concluded "that
the Catholic Church and the Orthodox Church can already profess together
that common faith in the mystery of the Church and the bond between faith
and sacraments".[97] The Commission was then able to acknowledge that "in
our Churches apostolic succession is fundamental for the sanctification
and the unity of the people of God".[98] These are important points of
reference for the continuation of the dialogue. Moreover, these joint
affirmations represent the basis for Catholics and Orthodox to be able
from now on to bear a faithful and united common witness in our time, that
the name of the Lord may be proclaimed and glorified.
60. More recently, the Joint International Commission took a
significant step forward with regard to the very sensitive question of the
method To be followed in re- establishing full communion between the
Catholic Church and the Orthodox Church, an issue which has frequently
embittered relations between Catholics and Orthodox. The Commission has
laid the doctrinal foundations for a positive solution to this problem on
the basis of the doctrine of Sister Churches. Here too it has become
evident that the method to be followed towards full communion is the
dialogue of truth, fostered and sustained by the dialogue of love. A
recognition of the right of the Eastern Catholic Churches to have their
own organizational structures and to carry out their own apostolate, as
well as the actual involvement of these Churches in the dialogue of
charity and in theological dialogue, will not only promote a true and
fraternal mutual esteem between Orthodox and Catholics living in the same
territory, but will also foster their joint commitment to work for
unity.[99] A step forward has been taken. The commitment must continue.
Already there are signs of a lessening of tensions, which is making the
quest for unity more fruitful.
With regard to the Eastern Catholic Churches in communion with the
Catholic Church, the Council expressed its esteem in these terms: "While
thanking God that many Eastern sons of the Catholic Church . . . are
already living in full communion with their brethren who follow the
tradition of the West, this sacred Synod declares that this entire
heritage of spirituality and liturgy, of discipline and theology, in their
various traditions, belongs to the full catholic and apostolic character
of the Church".[100] Certainly the Eastern Catholic Churches, in the
spirit of the Decree on Ecumenism, will play a constructive role in the
dialogue of love and in the theological dialogue at both the local and
international levels, and thus contribute to mutual understanding and the
continuing pursuit of full unity.[101]
61. In view of all this, the Catholic Church desires nothing less than
full communion between East and West. She finds inspiration for this in
the experience of the first millennium. In that period, indeed, "the
development of different experiences of ecclesial life did not prevent
Christians, through mutual relations, from continuing to feel certain that
they were at home in any Church, because praise of the one Father, through
Christ in the Holy Spirit, rose from them all, in a marvelous variety of
languages and melodies; all were gathered together to celebrate the
Eucharist, the heart and model for the community regarding not only
spirituality and the moral life, but also the Church's very structure, in
the variety of ministries and services under the leadership of the Bishop,
successor of the Apostles. The first Councils are an eloquent witness to
this enduring unity in diversity".[102] How can unity be restored after
almost a thousand years? This is the great task which the Catholic Church
must accomplish, a task equally incumbent on the Orthodox Church. Thus can
be understood the continuing relevance of dialogue, guided by the light
and strength of the Holy Spirit.
Relations with the Ancient Churches of the East
62. In the period following the Second Vatican Council, the Catholic
Church has also, in different ways and with greater or lesser rapidity,
restored fraternal relations with the Ancient Churches of the East which
rejected the dogmatic formulations of the Councils of Ephesus and
Chalcedon. All these Churches sent official observers to the Second
Vatican Council; their Patriarchs have honored us by their visits, and the
Bishop of Rome has been able to converse with them as with brothers who,
after a long time, joyfully meet again.
The return of fraternal relations with the Ancient Churches of the East
witnesses to the Christian faith in situations which are often hostile and
tragic. This is a concrete sign of how we are united in Christ in spite of
historical, political, social and cultural barriers. And precisely in
relation to Christology, we have been able to join the Patriarchs of some
of these Churches in declaring our common faith in Jesus Christ, true God
and true man. Pope Paul VI of venerable memory signed declarations to this
effect with His Holiness Shenouda III, the Coptic Orthodox Pope and
Patriarch,[103] and with His Beatitude Jacoub III, the Syrian Orthodox
Patriarch of Antioch.[104] I myself have been able to confirm this
Christological agreement and draw on it for the development of dialogue
with Pope Shenouda,[105] and for pastoral cooperation with the Syrian
Patriarch of Antioch Mor Ignatius Zakka I Iwas.[106]
When the Venerable Patriarch of the Ethiopian Church, Abuna Paulos,
paid me a visit in Rome on 11 June 1993, together we emphasized the deep
communion existing between our two Churches: "We share the faith handed
down from the Apostles, as also the same sacraments and the same ministry,
rooted in the apostolic succession . . . Today, moreover, we can affirm
that we have the one faith in Christ, even though for a long time this was
a source of division between us".[107]
More recently, the Lord has granted me the great joy of signing a
common Christological declaration with the Assyrian Patriarch of the East,
His Holiness Mar Dinkha IV, who for this purpose chose to visit me in Rome
in November 1994. Taking into account the different theological
formulations, we were able to profess together the true faith in
Christ.[108] I wish to express my joy at all this in the words of the
Blessed Virgin: "My soul proclaims the greatness of the Lord" (Lk
1:46).
63. Ecumenical contacts have thus made possible essential
clarifications with regard to the traditional controversies concerning
Christology, so much so that we have been able to profess together the
faith which we have in common. Once again it must be said that this
important achievement is truly a fruit of theological investigation and
fraternal dialogue. And not only this. It is an encouragement for us: for
it shows us that the path followed is the right one and that we can
reasonably hope to discover together the solution to other disputed
questions.
Dialogue with other Churches and Ecclesial Communities in the
West
64. In its great plan for the re-establishment of unity among all
Christians, the Decree on Ecumenism also speaks of relations with the
Churches and Ecclesial Communities of the West. Wishing to create a
climate of Christian fraternity and dialogue, the Council situates its
guidelines in the context of two general considerations: one of an
historical and psychological nature, and the other theological and
doctrinal. On the one hand, this Decree affirms: "The Churches and
Ecclesial Communities which were separated from the Apostolic See of Rome
during the very serious crisis that began in the West at the end of the
Middle Ages, or during later times, are bound to the Catholic Church by a
special affinity and close relationship in view of the long span of
earlier centuries when the Christian people lived in ecclesiastical
communion".[109] On the other hand, with equal realism the same Document
states: "At the same time one should recognize that between these Churches
and Communities on the one hand, and the Catholic Church on the other,
there are very weighty differences not only of a historical, sociological,
psychological and cultural nature, but especially in the interpretation of
revealed truth".[110]
65. Common roots and similar, if distinct, considerations have guided
the development in the West of the Catholic Church and of the Churches and
Communities which have their origins in the Reformation. Consequently
these share the fact that they are "Western" in character. Their
"diversities", although significant as has been pointed out, do not
therefore preclude mutual interaction and complementarity.
The ecumenical movement really began within the Churches and Ecclesial
Communities of the Reform. At about the same time, in January, 1920, the
Ecumenical Patriarchate expressed the hope that some kind of cooperation
among the Christian Communions could be organized. This fact shows that
the weight of cultural background is not the decisive factor. What is
essential is the question of faith. The prayer of Christ, our one Lord,
Redeemer and Master, speaks to everyone in the same way, both in the East
and in the West. That prayer becomes an imperative to leave behind our
divisions in order to seek and re-establish unity, as a result also of the
bitter experiences of division itself.
66. The Second Vatican Council did not attempt to give a "description"
of post- Reformation Christianity, since "in origin, teaching and
spiritual practice, these Churches and Ecclesial Communities differ not
only from us but also among themselves to a considerable degree".[111]
Furthermore, the Decree observes that the ecumenical movement and the
desire for peace with the Catholic Church have not yet taken root
everywhere.[112] These circumstances notwithstanding, the Council calls
for dialogue.
The Council Decree then seeks to "propose . . . some considerations
which can and ought to serve as a basis and motivation for such
dialogue".[113]
"Our thoughts are concerned . . . with those Christians who openly
confess Jesus Christ as God and Lord and as the sole Mediator between God
and man unto the glory of the one God, Father, Son and Holy Spirit."[114]
These brothers and sisters promote love and veneration for the Sacred
Scriptures: "Calling upon the Holy Spirit, they seek in these Sacred
Scriptures God as he speaks to them in Christ, the One whom the prophets
foretold, God's Word made flesh for us. In the Scriptures they contemplate
the life of Christ, as well as the teachings and the actions of the Divine
Master on behalf of the salvation of all, in particular the mysteries of
his Death and Resurrection . . . They affirm the divine authority of the
Sacred Books".[115]
At the same time, however, they "think differently from us . . . about
the relationship between the Scriptures and the Church. In the Church,
according to Catholic belief, an authentic teaching office plays a special
role in the explanation and proclamation of the written word of God".[116]
Even so, "in [ecumenical] dialogue itself, the sacred utterances are
precious instruments in the mighty hand of God for attaining that unity
which the Savior holds out to all".[117]
Furthermore, the Sacrament of Baptism, which we have in common,
represents "a sacramental bond of unity linking all who have been reborn
by means of it".[118] The theological, pastoral and ecumenical
implications of our common Baptism are many and important. Although this
sacrament of itself is "only a beginning, a point of departure", it is
"oriented towards a complete profession of faith, a complete incorporation
into the system of salvation such as Christ himself willed it to be, and
finally, towards a complete participation in Eucharistic communion".[119]
67. Doctrinal and historical disagreements at the time of the
Reformation emerged with regard to the Church, the sacraments and the
ordained ministry. The Council therefore calls for "dialogue to be
undertaken concerning the true meaning of the Lord's Supper, the other
sacraments and the Church's worship and ministry".[120]
The Decree Unitatis Redintegratio, pointing out that the
post-Reformation Communities |
