Restoration of Unity
Context and analysis of the "Decree on Ecumenism"
by Borbély, Sándor SJ.
Student of Regis College - December 12, 2000, CA
The ecumenical movement, as we know it today, is a recent phenomenon in the history of Christianity, having begun only in the 20th century. In the Catholic Church (CC), the Decree of Ecumenism is the result of the efforts of many theologians and movements, originating from both outside and within the Catholic Church. However, the roots of the ecumenical movement go back to the prayer of Jesus for unity among His followers (Jn 17:20-23). This prayer is also the well out of which the striving for unity springs.
In order to understand ecumenism one usually ought to take into account the history of Christianity from the beginning until today. The historical facts will help not only in realizing the major components which have led to diversities and divisions among Christians, but at the same time, they also can reveal how difficult the task of the Christian reunion truly is. Besides, knowledge of the development of theological doctrines, in particular ecclesiology, together with biblical and liturgical studies, will be perhaps more important to an understanding of why is it so hard to get to a real ecclesiastical reunion not only in service, but also in teaching. [1]
However, in a short essay, one is not able to take account of
all the major facts in Christian history and theology. Therefore, I want to
restrict myself to a very brief history of the ecumenical movement. Here again,
I want to focus on the Catholic Church's contribution to the ecumenical
movement. Then, I want to present briefly the prehistory of the Decree on
Ecumenism. In the next part I will scrutinize the content and main ideas of the
Decree. Finally, I would like to take a look at the present situation of the
ecumenical movement. In my proceeding, I will focus in particular on radical new
ideas of ecumenism both in the brief history of the ecumenical movement and its
content as well as the implications of the Decree on Ecumenism. All in all, I
agree with the idea that the Roman Catholic Church, in the Decree on Ecumenism,
"moved away from the 'return to Rome' model of reunion by advocating
renewal on all fronts toward the goal of 'full ecclesiastical reunion'."
[2]
This fresh model of ecumenism seems to be very natural in the eyes of Catholics
who did not live during the Council, but regarding the context of Church history
it is a revolutionary idea indeed.
CONCISE HISTORY OF THE CHURCH CONCERNING UNITY
The majority of contemporary Christians tend to think that the first
Christian communities were perfect. The image of a perfect unity could originate
both in generalization and poor knowledge of the history of early Christianity.
Truly, in some parts of the New Testament, like Acts 2:42-47, we find loving
communities where the Christians are one in mind and spirit. Yet, out of the
context of the whole New Testament, we know that the early Christian communities
had already experienced many difficulties in maintaining the desired unity (see
Acts 15 - the first Council of the Church). In fact, they had to struggle with
many divisions[3]
and they had to realize that real unity is a gift of the Holy
Spirit. Consequently, striving for unity is not a new idea in Christian history.
Yet, the reality of today's Christianity is totally different from that of early
Christianity. Moreover, the 'starting point' and 'direction' of unity are quite
different as well. That is, early Christians were experiencing basic unity among
the different communities. Yet, our starting point is today's division. The
early Christians, again, were struggling with maintaining unity among
themselves, but today we want to find the way back to "re-union". We
can learn many things from the early Christian communities in how to deal with
diversities in a positive way, and the first thing is to clarify the
relationship between local churches and universal Church.
[4]
Following the relatively short period of early Judeao-Christianity, roughly after
the second century C.E., Christianity spread throughout the Greco-Roman world. This
eventually determined the next cultural and theological stage of Christianity,
namely, the Europeanized Christianity.[5]
In a strict sense, it was not until the
Second Vaticanum that the Catholic Church (CC) acknowledged cultural values
other than Latin, Greek, or Hebrew. Until then, evangelization had virtually
meant a total acculturation of converted people. In addition to this, the
official model of unity of the CC was the so-called 'return to Rome' model. In
other words, unity meant, by and large, uniformity. This model has been changed
radically with the Second Vaticanum, toward a real unity which does not mean
uniformity, but unity in diversity.
A BRIEF HISTORY OF ECUMENISM
The ecumenical movement as such began outside the CC. Ecumenism at the interconfessional level took its life in the Protestant churches. The question of diversity had caused many problems in the Protestant missions. Therefore, missionaries in the 18th and 19th centuries felt a need for deeper collaboration among denominations, particularly in the proclamation of the Gospel. Consequently, they started Bible societies. Other Protestants, again, urged "a common response to the great social ills of the times." [6] The endeavour for unity became organized with the World Missionary Conference held at Edinburgh in 1910. Two other renewal movements helped the ecumenical movement among Protestants, namely the biblical and Pentecostal movements. [7] In any case, the first Roman Catholic official response to ecumenism was negative, indeed dismissing any proposal for ecumenism, unless it was understood in the frame of 'return to Rome'.
Nevertheless, it has to be admitted that well before Vatican Council II many Catholics were becoming more aware of the need for unity within Christianity. Beginning in the 19th century, there were four movements all of which contributed to the awareness of a need for ecclesiastical renewal within the Roman Catholic Church, which came to its zenith at the Second Vatican Council. These renewal movements were the liturgical, the patristic, the lay movement, and the worker-priest movement. In addition, there were many Catholic pioneers who initiated or fostered unity among Christian Churches, from which the most important ones were Father Paul Wattson, Abbé Couturier, Desiré Cardinal Mercier, Dom Lambert Beauduin, and Augustin Cardinal Bea. Among the great theologians in the service of unity among Christians, one must mention John Henry Newmann, Yves Congar, John Courtney Murray, Karl Rahner and Cardinal Suenens.[8] According to Cardinal Suenens
The Second Vatican Council marked the end of an epoch. . . . In the context of its ancient past, it marks a turning point in the history of the Church. On the other hand, in the context of its more immediate past, that is, the first half of our century, it appears not so much as a terminal point as a synthesis. Vatican II was the heir and beneficiary of [the] great movements of renewal which were and are stirring in the heart of the modern church.[9]
In any case, one might say that without a courageous and 'prophetical' pope
like John XXIII, the above-mentioned renewal movements would not have resulted
in such a radical change in Catholicism's position toward ecumenism. The
personality and actions of John XXIII had been crucial in changing the old
attitude of the CC not only regarding ecumenism, but also in the deep renewal of
Church self-understanding. Shortly after convoking the Second Vatican Council
(Jan. 25, 1959), Pope John XXIII, having in mind the promotion of Christian
unity, wrote his first encyclical, Ad Petri Cathedram. A large part of this was
dedicated to the problem of Christian unity, urging renewal of the Church and
labelling non-Catholic Christians "our separated brethren." It is also
a known fact that the Pope's word "aggiornamento" became a keyword
throughout and after the Second Vaticanum. The fact that John XXIII invited
observers from the Protestant and Orthodox Churches, indeed, had a positive
'influence' on the development of a fresh attitude toward ecumenism. Besides, he
established the Secretariat for Promoting Christian Unity, naming Augustin
Cardinal Bea as the head of this Secretariat which became a Council commission
in 1962. All in all, both the deeds and words of John XXIII proved to have a
huge impact on the following Council.[10]
Nonetheless, the merit of the next pope,
Paul VI, is not less considerable in reference to ecumenism, because of the fact
that he was willing to continue and accomplish what Pope John had just begun.
SUCCINCT PREHISTORY OF THE DECREE ON ECUMENISM
At the Second Vatican Council, many drafts dealing with Christian unity were worked out by different commissions. Three of these drafts were presented to the Council fathers at the first session.[11] However, the Council soon came to the conclusion that the material found in these documents had to be joined into one single document. Pope John had seen this revised text, but after he sent it out to the Council Fathers for study and further recommendations, John XXIII died. Still, Paul VI was willing to continue the Council and promote Christian unity in the spirit of his predecessor. Consequently, the revised text was discussed in detail during the second session. This Decree on Ecumenism, besides the three existing chapters on the unity of Christians, however, contained one more chapter on the relations with Jews, and another on religious freedom. During the debate, it became clear that Chapters 4 and 5 did not belong to this document. [12]
The Decree on Ecumenism was refined for the time of the third session. One day before the final vote on the Decree as a whole, Pope Paul made nineteen changes in the text so that it was too late to discuss or vote on them. Although these changes were in accordance with suggested corrections by Council Fathers and seventeen of them were just stylistic corrections which did not change the core meaning of the sentences, this incident annoyed many bishops and, in particular, many non-Catholic observers.[13] However, the Council Fathers voted on the whole text, including the papal changes, and only 11 fathers were against it in the final ceremonial vote on November 21, 1964.
The Decree on Ecumenism, having now the title Unitatis Redintegratio, was
promulgated on the same day as the Dogmatic Constitution on the Church, Lumen
Gentium, "both milestones on the road to aggiornamento."
[14]
UNITATIS REDINTEGRATIO AT A FIRST LOOK
In a short paper it is impossible to analyse in detail the major points of the Decree on Ecumenism. In fact, behind almost every single sentence lies a sound theology, and every passage of the document has implications for many characteristics of the Church's teaching. Still, the Decree on Ecumenism is not a philosophical or theological treatise, and least of all an apologetical document, but it is, like every other document of the Vatican Council, first of all a pastoral document which leaves the door open to new interpretations. [15] Consequently, there are many possible ways to scrutinize the totally new approach of the Roman Catholic Church toward ecumenism. My approach is only a small attempt to call to mind some important features of the document, all of which can help us in our enthusiasm and true endeavour for unity.
The Decree consists of a short introduction and three chapters.
[16]
The most remarkable thing in Unitatis Redintegratio is the positive and balanced
tone. On can say this of all the other Documents of Vatican II, but this Decree is
balanced in a special way. The Council did not want to ignore the difficulties
and differences between Christian denominations, but the focus is more on what
is common between Christians than on what causes divisions. This does not mean
that the Council suggests indifferentism. Not at all. Nevertheless, the Council
is willing to do everything to foster a unity according to the will of God.
COMMENTARY ON PARTICULAR PASSAGES
It is very difficult to say something new concerning the Decree on Ecumenism
because so many things have been said already. In the last 35 years, many great
theologians and experts of the ecumenical movement have analysed the document
and have put into words what they regarded as important. However, I will go
section by section through this document and try to make some commentary on
particular passages, especially if they seem to be revolutionary for the
self-understanding of the Catholic Church. Additionally, I will point out some
difficult statements in the document which seem to be obstacles in the way of
unity, or at least have to be clarified further by the Church. In my survey, I
will pay special attention to the first chapter of the document which is the
most general of all the chapters.
INTRODUCTION
# 1.[17]
"Promoting the restoration of unity among all Christians is one of
the chief concerns" of Vatican Council II. The major cause of this concern
seems to be the fact that Christian witness is powerless because of the
divisions between Christian denominations, all of which claim to be the unique
and true Church of Jesus Christ. This fact is, however, a paradox to the world.
Therefore, the Catholic Church (CC) is concerned with the image and authenticity
which is distorted in the eyes of the world. The Council Fathers try to see the
Church from the world's point of view. That is quite revolutionary in Church
history because the usual way has been to look at the world from the Church's
particular point of view, and not vice versa. In the conclusion of the
introductory passage, "the Synod gladly . . . notes all [the factors of
ecumenical movement] . . . , it wishes to set before all Catholics helps,
pathways, and methods by which they too can respond to this divine summons and
grace." This last sentence of the introduction shows that the addressees of
the Council are Catholics.
CHAPTER I - CATHOLIC PRINCIPLES ON ECUMENISM
The title suggests that the Vatican Council does not want to initiate a parallel movement, but the Council wants to clarify the Catholic understanding of ecumenism and wants to encourage Catholics to take part in this movement.
# 2. The goal of Redemption is defined here as the 'new life and unity' of the whole human race. Eucharist is considered a sign of unity (¶1). The principle of the Church's unity is the Holy Spirit (¶2). Although Jesus entrusted the college of twelve to teach, rule, and sanctify, and although He chose Peter as the head of this College, giving him a special role in the Church, still "Christ forever remains the chief cornerstone and shepherd of our souls"(¶3). Even though this fact has been always obvious in the doctrines of the Church, now, in the context of Christian unity, this statement already contains the possibility of communicating the image of the 'papacy', seen by many non-Catholics as one of the major 'obstacles' to Christian unity. [18]
The unity of Christians is declared a 'mystery', and is compared to the mystery of Trinity (¶6). This statement can be considered as a sign of humility, particularly in comparison to the official attitude of the CC prior to the Council, when unity was conceived as a 'conversion to the Catholic Church'. On the other hand, the conception of unity as a mystery leaves no room for oversimplification of the reunion. No. Real union must be seen as a process. Moreover, ecumenism has to be open to the grace of the Holy Spirit.
# 3. Perhaps this is the most rich and interesting section concerning the concept of unity and possibilities of reunification. There is a real tension between the recognition of things in common with other Christian Churches (not neglecting the major differences between them), and, at the same time, maintaining the conviction that "the fullness of grace and truth [has been] entrusted to the Catholic Church" (¶4). More on this later.
First, the Council recognizes that, 'for the many rifts' and divisions within Christianity throughout the centuries, both sides are to blame (¶1). This recognition is revolutionary, especially when we know that Christian denominations used to blame others for the disagreements. Nevertheless, we have to keep in mind the common things, all of which already constitute a certain communion and unity between the different denominations. Among the common things, first place is given to baptism which implies belief in the triune God. Another common feature of Christian faith is the belief in Christ which also implies somehow belief in justification through the redemption of Jesus. Consequently, all those who believe in Christ and are baptized in the name of the Father, the Son, and Holy Spirit, are to be called 'brothers and sisters in the Lord'.
Furthermore, other elements of Christian faith "exist outside the visible boundaries of the Church" (¶2). This implies the idea that the visibility is no longer considered the absolute criterion of belonging to the one Church of Jesus Christ.
According to the next paragraphs, our separated brothers and sisters in the Lord can have access to 'the community of salvation' or they can be 'means of salvation'. However, they can gain the efficacy and fullness of the means of salvation only from "the fullness of grace and truth entrusted to the Catholic Church" (¶4). This statement is very hard to interpret in an honest dialogue with other Christian denominations. I imagine that many theologians could not even interpret this statement in a way which does not sound somehow arrogant. It is clear that this particular statement is more understandable in the context of the whole document. Nevertheless, the proper interpretation of this particular belief of the Catholic Church remains a task for theologians and bishops, namely, maintaining dialogue with other Christians while claiming the fullness of the truth. Putting it into questions: is it possible to have a real dialogue toward unity without giving up this fundamental belief? If yes, then, how can this happen? We cannot simply change this belief, especially when we know that this statement about 'fullness of truth' is based on the self-understanding of the Church found in Lumen Gentium, according to which there is only one Church of Jesus Christ which subsists in the Catholic Church (see Lumen Gentium # 8 ¶ 2). Is this conviction 'compatible' with a true spirit of dialogue? This last question is highly important because the particular belief of having the 'fullness of truth' is not only a characteristic of the Roman Catholic Church, but, in some way or other, it is characteristic of many Christian denominations. However, it seems to be here a major difficulty toward real unity in diversity. Unless we Catholics look at this statement as to a mystery of the Pilgrim Church, we cannot have the necessary humility to dialogue with other Christians. All in all, there are many possibilities in interpretation of this particular conviction. First, we have to read and interpret this paragraph together with other statements of the document, so that we can find a way to an honest dialogue. For example, we should read this passage about 'fullness of truth entrusted to the Catholic Church' together with the first sentence of # 4 ¶ 6: "For although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, her members fail to live by them with all the fervor they should." In addition to this, we should take into account the statements of the Decree found in ## 4, 6 and 22, as well as the whole Lumen Gentium, in order to understand what precisely the Council means by the possession of the 'fullness of truth'.
# 4 gives the definition and principles of the Catholic understanding of ecumenism. According to this longest section of the document, every 'activity and enterprise' "started and organized for the fostering of unity" is considered as a practice of ecumenism (¶2) such as: being fair to the truth and to others; dialogue in a religious spirit; collective projects for the common good; common prayer; and last but not least, self-renewal and reform both on individual and on community levels. Catholics should put these actions into practice "with prudence, patience, and the vigilance of their spiritual shepherds"(¶3). In any case, the primary duty of Catholics is the renewal of the 'Catholic household', beginning with self-renewal (¶¶ 5-6).
While preserving unity in essentials, let all members of the Church, according to the office entrusted to each, preserve a proper freedom in the various forms of spiritual life and discipline, in the variety of liturgical rites, and even in the theological elaborations of revealed truth. In all things let charity be exercised. If the faithful are true to this course of action, they will be giving ever richer expression to the authentic catholicity of the Church, and, at the same time, to her apostolicity. (¶7)
This paragraph is, in my view, one of the most important and most revolutionary statements of the document. Not only does it emphasize the right to diversity in unity, but also it sees maintaining diversity as an effective representation of 'the authentic catholicity and apostolicity of the Church'. Regarding all this, 'unity in diversity' is not only a secondary principle on the way toward unity, but it could be seen as one of the most important official statements of the Catholic Church, 'inspired' by the Holy Spirit, which can guarantee honest dialogue with other Christian Churches.
Furthermore, the Catholics should acknowledge and esteem their common
heritage with others (¶8). Nor should they "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."
CHAPTER II - THE PRACTICE OF ECUMENISM
# 5. "Concern for restoring unity pertains to the whole Church, faithful and clergy alike." This means that ecumenical concern is not only a task of theologians and experts in this matter, but every member of the Church should foster unity.
# 6. "Christ calls the Church upon continual reformation." The continual renewal of the Catholic Church is the basis on which the unity of all Christians lies.
# 7. The very first step toward unity is the 'change of heart' which consists of prayer for brotherly generosity toward other Christians; recognition of our failures and sins as well as asking for forgiveness of God and of our separated brothers and sisters; and finally, living according to the Gospel.
# 8. "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'"(¶ 1). Although common prayer has to be encouraged, common worship is 'not to be used indiscriminately' (¶4). Because common worship barely signifies unity, it cannot be a usual way of 'spiritual ecumenism'. However, according to another proposed principle by the Council, namely 'sharing in the means of the grace', common worship is not only acceptable, but sometimes 'commendable'. In general, coordinating of the concrete way of 'spiritual ecumenism' is left to the "prudent decision of the local episcopal authority"(¶5).
# 9. Catholics should try to understand the point of view of other Christian Churches. Here, again, "study is absolutely required" as well as 'fidelity to truth' and a 'spirit of good will'. Only by doing this are we able to foster theological dialogue in order to understand better the attitude of our Christian brothers and sisters, and to present our own belief in a proper way.
# 10. Acquiring an ecumenical point of view, especially during the formation of future priests and missionaries, is highly recommended.
# 11. By presentation of Catholic belief in its entirety we should pay attention to 'the manner and order' in which we express ourselves, especially to the terminology, while, avoiding 'a false conciliatory approach'. In particular theologians involved in ecumenical dialogue are reminded of the "hierarchy of truths"(¶3). In any case, I think that this advice of the Council should not only be taken into account by theologians, but can be considered as the golden rule of any dialogue with other Christians.
# 12. In the last section of Chapter II, the Council urges every Christian to
further 'cooperation in social matters' of whatever kind, because of the fact
that "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"(¶2).
CHAPTER III - CHURCHES AND ECCLESIAL COMMUNITIES
SEPARATED FROM THE ROMAN APOSTOLIC SEE
# 13. First of all, the Council distinguishes between two major Church divisions, one which occurred between East and West, the other within the West. The Council does not name the different Churches separated from the Roman Apostolic See, except the Anglican Communion because of her 'special place'.
THE SPECIAL POSITION OF THE EASTERN CHURCHES
# 14. Regarding Eastern Churches, first the Council reminds Catholics of the very close relationship they have with these 'sister churches'. We have a common heritage in the spiritual tradition, in liturgy, and in jurisprudence. Moreover, the basic Christian dogmas were defined in Ecumenical Councils in the East (¶2). "However, the heritage handed down by the apostles was received in different forms and ways ... Added to external causes, and to mutual failures in understanding and charity, all these circumstances set the stage for separations"(¶3). Nevertheless, in striving for unity we have to consider the special character of the separation and should pay more attention to the close relationship than to the separation (¶4).
# 15. The special relationship with Eastern Churches relies on the common heritage concerning the sacred liturgy and the true sacraments (especially priesthood and Eucharist). Consequently, "some worship in common is not merely possible but is recommended" (¶2). The veneration of Mary, Mother of God, and 'homage to the saints' as well as the monastic spirituality, also belong to our common heritage
Though # 16 is a short paragraph, it is perhaps the most important statement regarding unity with Eastern Churches. The difference in the discipline is not considered hindrance to the Church's unity; rather, "such diversity of customs and observances only adds to her comeliness, and contributes greatly to carrying out her mission." In the next sentence, we find a solemn declaration of the Synod, according to which: "the Churches of the East ... have the power to govern themselves according to their own disciplines ... Although it has not always been honoured, the strict observance of this traditional principle is among the prerequisites for any restoration of unity." With this affirmation of the divers disciplines, the Catholic Church proclaims that unity does not mean uniformity.
# 17. Here, the Council goes one step further by affirmation of the differences found in 'theological expressions'. The "various theological formulations are often to be considered as complementary rather than conflicting."
# 18. In conclusion, the sacred Synod emphasizes the 'gradual realization' of unity and expresses the hope that this unity will be established by Jesus Christ.
THE SEPARATED CHURCHES AND ECCLESIAL COMMUNITIES IN THE WEST
After dealing with the Eastern Churches, the Synod turns now to the separated Churches and ecclesial Communities in the West. Even though the unique structure of the whole Decree on Ecumenism was clear, in this part of the document this same sturcture is even more obvious. In almost every section the structure looks like the following: first of all the Council looks for and mentions the common heritage; then it deals with differences; finally, it points out and emphasizes the possibilities for dialogue. This kind of balanced tone and good will makes the Decree unique among other documents of Vatican Council II. At first glance, however, this part of the document is much more carefully in composition than it was concerning the Eastern Churches.
# 19. In this introductory passage, the Council reminds us that the West was living in ecclesial communion for a long time, at least until the end of the Middle Ages (¶ 1). However, the differences are significant because the separated communities of the West not only differ from the CC, but also among each other (¶2). Nevertheless, the Council hopes for an increasing 'ecumenical spirit', while reminding us again that "there are very weighty differences not only of a historical, sociological, psychological, and cultural nature, but especially in the interpretation of revealed truth" (¶4). As one can see from this formulation, the Council is very careful in dealing with ecumenism regarding western denominations of Christianity.
# 20. The Council is first of all concerned with those Christians who believe in the Holy Trinity and in the divinity of Jesus Christ. Furthermore, it sees a huge significance for ecumenism in the fact that these Christian communities look at Christ as 'the source and centre' of communion.
# 21. The Sacred Scriptures are considered a major basis for ecumenism. Even though the non-Catholic denominations conceive the relationship between Church and Scriptures differently, the dialogue is possible because the sacred Word is a "precious instrument in the mighty hand of God" in our striving for unity (¶4).
# 22. The sacrament of baptism is the most important 'bond of unity' (¶2). Yet, all these ecclesial Communities lack the 'complete profession of faith', the 'complete incorporation into the system of salvation', and 'the genuine and total reality of the Eucharistic mystery'. However, dialogue is possible, in particular "concerning the true meaning of the Lord's Supper, the other sacraments, and the Church's worship and ministry" (¶3).
# 23. Another common ground for unity is considered to be the "Christian way of life . . . nourished by faith in Christ . . . strengthened by the grace of baptism and the hearing of God's Word." Moreover, in their expression of this way of life, the worship of those communities "sometimes displays notable features of an ancient, common liturgy"(¶1). Among the fruits of the Christian way of life found among our separated brothers and sisters are the "lively sense of justice and true neighbourly charity"(¶2). Finally, regarding moral matters "the ecumenical dialogue could start with discussions concerning the application of the gospel to moral questions"(¶3).
THE LAST SECTION OF THE DOCUMENT
# 24. In the final part of this document, the Council expresses its confidence in the future of the ecumenical movement (¶1), and urges every Christian to "go forward without obstructing the ways of divine Providence and without prejudging the future inspiration of the Holy Spirit" (¶2). In conclusion, the Council reminds us again that 'reunification' is a mystery which "transcends human energies and abilities. It therefore places its hope entirely in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit" (¶ 2).
CONCLUSION
In sum, the Decree on Ecumenism reveals many facets of the Catholic Church all of which are important in the ecumenical movement. Among others, Catholics must be aware of the significance of the baptism by which Christians are incorporated in the Body of Christ. Then, it is important that every Catholic be aware of the need for self-renewal both on the personal and community level. In some circumstances, Catholics must pray for unity not only in private and within their communities, but also jointly with other Christians. Furthermore, Catholics and non-Catholic Christians can profess their common faith and hope in Jesus Christ not only in words, but by deeds as well, for example, by fighting against famine, poverty, illiteracy, and the unequal distribution of wealth. In all their zeal, nonetheless, Catholics must be aware of the mystery of reunification, so that they should not seek unity at a superficial level, but in a deep spiritual and real way, putting their hope in the Holy Spirit, who alone can bring about real unity of hearts and minds.
Concerning Christian unity at large, much has been said and
much has been done since Second Vatican Council. Still, we all know that we are
only at the beginning of the road toward unity, and "we cannot act as
though all the ecumenical problems had already been solved. Instead of simply
wishing away the remaining disagreements, we must work patiently over a long
period to achieve, through prayer and dialogue, a consensus based on truth."
[19]
This is also what Pope John Paul II emphasizes in his ecumenical
encyclical, Ut Unum Sint (1995), when he says "the ultimate goal of the
ecumenical movement is to re-establish full visible unity among all the
baptized. In view of this goal, all the results so far attained are but one
stage of the journey, however promising and positive"(#77). Perhaps the
statement of the Pope sounds too pessimistic. However, he is very optimistic, or
better to say, hopeful toward the future, saying "and should we ask if all
this is possible, the answer will always be yes. It is the same answer which
Mary of Nazareth heard: with God nothing is impossible." (Ut Unum Sint #102).
INDEXES
[1] I am referring here to an idea raised by Mark D. Lowery in Ecumenism: striving for unity amid diversity. Mystic, Connecticut: Twenty Third Publications, 1985.
[2] Mark D. Lowery, Ecumenism: striving for unity amid diversity. Mystic, Connecticut: Twenty Third Publications, 1985. p. 33.
[3] Jeffrey Gros, Eamon McManus and Ann Riggs, eds. Introduction to Ecumenism. New York: Paulist Press, 1998. pp. 10-11.
[4] Frederick M. Bliss, Catholic and Ecumenical: History and Hope. Franklin, Wisconsin: Sheed & Ward, 1999. pp. 3-7 and 57-72.
[5] Bliss, pp. 18-19, K. Rahner's idea about the three great epochs in the Christian history.
[6] Bliss, p. 43
[7] See also Frederick M. Bliss, Catholic and Ecumenical: History and Hope. Franklin, Wisconsin: Sheed & Ward, 1999. pp. 40-44.
[8] Bliss, pp. 31-39.
[9] Leon-Joseph Cardinal Suenens. Corresponsibility in the Church. Francis Martin tr. London: Burns and Oates, 1968: 13. Quoted in Bliss p. 40.
[10]
See also Abbott, Walter M.,S.J., ed., The Documents of Vatican II.: All Sixteen
Official Texts Promulgated By the Ecumenical Council 1963-1965. New York: America
Press, 1966. pp. 336-340.
Another brief documentation to the prehistory of the Catholic ecumenism is to be
found in: Urban, Hans Jörg & Harald Wagner, eds. Handbuch der Ökumenik. Band 2.
Paderborn: Bonifatius Verlag, 1986. pp. 136-139.
[11] See more in Abbott, p. 337; Urban, 145-147
[12] Rynne, Xavier, (Pseudo.) Vatican Council II. Maryknoll (NY): Orbis Books, 1999., 236-260
[13]
See the changes in detail, interpreted by Leeming, Bernhard, S.J. in The Vatican
Council and Christian Unity: a commentary on the Decree on Ecumenism of the
Second Vatican Council, together with a translation of the text. New York: Harper
& Row, 1966, pp. 251-254.
Regarding the reaction of bishops and observers Urban, Handbuch der Ökumenik.
Band 2., p. 147 and in Rynne, Vatican Council II. (1999), pp. 236-260.
[14] Rynne, Vatican Council II. (1999), p. 425
[15] See more on this in Bernhard Leeming, S.J., The Vatican Council and Christian Unity: a commentary on the Decree on Ecumenism of the Second Vatican Council, together with a translation of the text. New York: Harper & Row, 1966. Pp.82-83.
[16] All direct quotations I take from Walter M.Abbott ,S.J., ed., The Documents of Vatican II: All Sixteen Official Texts Promulgated By the Ecumenical Council 1963-1965. New York: America Press, 1966.
[17] # means here the number of the document. ¶ means the paragraph number within a section.
[18] See also Timothy E.O'Connell, ed., Vatican II and its Documents: an American reappraisal. Wilmington, Delaware: Michael Glazier, 1986. Pp. 74-75.
[19]
Avery, Dulles. The Reshaping of Catholicism: Current Challenges in the Theology
of Church. New York: Harper & Row, 1988. P.30.
BIBLIOGRAPHY
Abbott, Walter M.,S.J., ed., The Documents of Vatican II.: All Sixteen Official Texts Promulgated By the Ecumenical Council 1963-1965. New York: America Press, 1966.
Alberigo, Giuseppe, Jean-Pierre Joshua and Joseph A., eds., Reception of Vatican II.; transl. Matthew O'Connell. Washington, D.C.: Catholic University of America Press, 1987.
Alberigo, Giuseppe, and Joseph A. Komonchak, eds., History of Vatican II. Vol. III. The Mature Council - Second Period and Intersession. Leuven: Peeters, 2000.
Bliss, Frederick M., Catholic and Ecumenical: History and Hope. Franklin, Wisconsin: Sheed & Ward, 1999.
Congar, Yves, O.P., Diversity and Communion. Mystic (CT): Twenty-Third Publications, 1985.
Gros, Jeffrey, Eamon McManus and Ann Riggs, eds., Introduction to Ecumenism. New York: Paulist Press, 1998.
Lash, Nicholas, ed., Doctrinal Development and Christian Unity. London: Sheed and Ward, 1967.
Leeming, Bernhard, S.J., The Vatican Council and Christian Unity: a commentary on the Decree on Ecumenism of the Second Vatican Council, together with a translation of the text. New York: Harper & Row, 1966.
Lowery, Mark D., Ecumenism: striving for unity amid diversity. Mystic, Connecticut: Twenty Third Publications, 1985.
Minus, Paul M., The Catholic Rediscovery of Protestantism: a history of Roman Catholic ecumenical pioneering. New York: Paulist Press, 1976.
O'Connell, Timothy E., ed., Vatican II and its Documents: an American reappraisal. Wilmington, Delaware: Michael Glazier, 1986.
O'Gara, Margaret, The Ecumenical Gift Exchange. Collegeville, MN: Michael Glazier/Liturgical Press, 1998.
Rynne, Xavier, (Pseudo.) Vatican Council II. Maryknoll (NY): Orbis Books, 1999. Pp. 594.
Schner, George P., ed., The Church Renewed: The Documents of Vatican II Reconsidered. New York: University Press of America, 1986.
Shook, Lawrence, ed., Theology of Renewal: Vol. 1 - religious thought; Vol. 2 - religious structures. Montreal: Palm Publishers, 1968.
Stacpoole, Dom Alberic, OSB, ed. Vatican II Revisited: By Those Who Were There. Minneapolis, Minn.: Winston Press, 1986.
Tracy, David, Hans Küng and Johann B. Metz, eds., Toward Vatican III: the work that needs to be done. New York: The Seabury Press, 1978.
Urban, Hans Jörg & Harald Wagner, eds. Handbuch der Ökumenik. Band 2. Paderborn: Bonifatius Verlag, 1986.
Vorgrimmler, Herbert, ed. Commentary on the Documents of Vatican II. Vol. 2. New York: Herder and Herder, 1967.
Wiltgen, Ralph M., S.V.D. The Rhine flows into the Tiber.
New York: Hawthorn Books, 1967.