Christ summons the Church to continual reformation as she sojourns here on earth. 2. However, "very weighty differences" exist, "not only of a historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth" (Unitatis Redintegratio, n. 19). It would therefore be erroneous to disregard this fundamental continuity by considering the Council as a radical break with Tradition and identifying it with the advent of a new Church. 18. Ecumenism, quo vadis? This dynamic, as has happened all too often in the Church's history, could have been erroneously interpreted as a progressivist movement that saw the heritage of ancient traditions as obsolete, rejecting it in the name of what might be termed a progressivist conception of faith. We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble. 1. Jn 16:13), revealing to us ceaselessly the Gospel that has been handed on to us once and for all, helping us to grow in our understanding of the truth revealed once and for all (cf. We believe that this unity subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time. Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians. 1 ff., 9, et al.). Now that we have briefly set out the conditions for ecumenical action and the principles by which it is to be directed, we look with confidence to the future. Peter T. King. As a spiritual movement, the ecumenical movement does not uproot Tradition. Where the authentic theological traditions of the Eastern Church are concerned, we must recognize the admirable way in which they have their roots in Holy Scripture, and how they are nurtured and given expression in the life of the liturgy. United in their efforts, and with mutual respect, let them bear witness to our common hope which does not play us false. Since there is only one Christ and only one Eucharist, each Church which celebrates the Eucharist is in a relationship of communion with all the other Churches. Taken from: L'Osservatore Romano Weekly Edition in English 1 December 2004, page 8. Etenim quicumque in Christo baptizati estis, Christum induistis. It is most important that future shepherds and priests should have mastered a theology that has been carefully worked out in this way and not polemically, especially with regard to those aspects which concern the relations of separated brethren with the Catholic Church. 15 ff., 2127). St. Paul says: I, therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and meekness, with patience, forbearing one another in love, eager to maintain the unity of the spirit in the bond of peace. We are aware indeed that there exist considerable divergences from the doctrine of the Catholic Church concerning Christ Himself, the Word of God made flesh, the work of redemption, and consequently, concerning the mystery and ministry of the Church, and the role of Mary in the plan of salvation. On the contrary, it suggests a new and deeper understanding of the Tradition transmitted to us once and for all. 'Subsistit in' expresses a historically concrete ecclesiology. The Present and Future Situation of the Ecumenical Movement, in: Information Service n. 109, 2002/I-II, 11-20. Thus the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ.[34]. Unitatis Redintegratio is Vatican II's Decree on Ecumenism. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. In other words, the Council gave fresh importance to the eschatological dimension, showing that the Church is not a static but a dynamic reality, that she is the People of God on pilgrimage between the "already" and the "not yet". but we can pray with non-Catholics in the sense of praying "in their presence.". It was promulgated on 21 November 1964 and represented a huge shift in the official teaching of the Roman Catholic Church, although signs of change had been evident earlier. 15. It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. 1 Petr. Baptism is fundamental in all of this. 1 Cor. W. Kasper (ed. Today, in many parts of the world, under the inspiring grace of the Holy Spirit, many efforts are being made in prayer, word and action to attain that fullness of unity which Jesus . In formulating her identity, the Catholic Church establishes a dialogical relationship with these Churches and Ecclesial Communities. All the faithful should remember that the more effort they make to live holier lives according to the Gospel, the better will they further Christian unity and put it into practice. To the extent that we are united to Christ, we will all be united to one another as well, and will actuate in all its fullness the catholicity proper to the Church. 14. Unitatis Redintegratio, nn. I make corrections only after I have proved to the individual that I highly value him. All wish for unity and long for the one visible Church of God. FLORENTINUM, Sess. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it helps toward that full and perfect unity which God in His kindness wills. Unity in the sense of full communio does not mean uniformity, but unity in diversity and diversity in unity. Lumen Gentium, n. 14; Unitatis Redintegratio, nn. 6 Overview in Synopsis historica, edited by G. Alberigo-F. Magistretti, Bologna, 1975, 38; 439 ff. 4, 16 ff.). | Contact Us 5-12). This expresses once again the new spirit with which the Council intends to overcome differences. But there is no opposition between the two, since both proceed from the marvelous ways of God. It would have been possible to formulate more clearly what it was the intention to express; but as regards the effective content, it is impossible to close one's eyes to the divergences that exist in the way in which the Church is conceived. What has revealed the love of God among us is that the Father has sent into the world His only-begotten Son, so that, being made man, He might by His redemption give new life to the entire human race and unify it. Profundizando en cuestiones planteadas desde la encclica Ut unun sint, el decreto Unitatis Redintegratio, el Directorio para aplicacin de normas de ecumenismo y el Vademcum ecumnico "los obispos y la #unidaddeloscristianos " [41] For that reason an ecumenical dialogue might start with discussion of the application of the Gospel to moral conduct. He brings them into intimate union with Christ, so that He is the principle of the Church's unity. Whatever is truly Christian is never contrary to what genuinely belongs to the faith; indeed, it can always bring a deeper realization of the mystery of Christ and the Church. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. Vatican II's Decree on Ecumenism (Unitatis Redintegratio) was issued on November 21, 1964, the same day as the Dogmatic Constitution on the Church and the Decree on the Catholic Eastern Churches . Ecumenism: expression of the Church's eschatological dynamic. Sacrosanctum Concilium, n. 47; Lumen Gentium, nn. The words of St. John hold good about sins against unity: If we say we have not sinned, we make him a liar, and his word is not in us. UNITATIS REDINTEGRATIO INTRODUCTION. This shows itself in their private prayer, their meditation on the Bible, in their Christian family life, and in the worship of a community gathered together to praise God. Unitatis Redintegratio affirms that it is in the Eucharist where "the unity of the Church is both signified and brought about" (Unitatis Redintegratio, n. 2). Such prayers in common are certainly an effective means of obtaining the grace of unity, and they are a true expression of the ties which still bind Catholics to their separated brethren. The path of ecumenism is not a journey towards the unknown. This importance is the greater because the instruction and spiritual formation of the faithful and of religious depends so largely on the formation which their priests have received. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. The term ecumenical movement indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity. The notion of "subsistit in" means, according to the intention of the Theological Commission of the Council, that Christ's Church has its "concrete place" in the Catholic Church; Christ's Church is encountered in the Catholic Church, and it is there that she is to be concretely found.11 It is not a question of a purely platonic body or of a merely future reality; it exists concretely in history and is concretely found in the Catholic Church .12. On 21 November 1964, the Second Vatican Council solemnly promulgated the Decree on Ecumenism, Unitatis Redintegratio. Council clearly makes ecumenism binding as the work of the Spirit. [10] Among their number He selected Peter, and after his confession of faith determined that on him He would build His Church. Such theories of ecclesiological pluralism are in contradiction to the understanding of the proper identity which the Catholic Church as for also the Orthodox Churches has always had in the course of her Tradition, an understanding that the Second Vatican Council also chose to adopt. This formulation of the ecumenical problem is the Council's most important theological contribution to the ecumenical question. 4, 9; Col. 1, 18-20; Jn. However, since these Churches and ecclesial Communities, on account of their different origins, and different teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves, the task of describing them at all adequately is extremely difficult; and we have no intention of making such an attempt here. IV (1870), Constitutio Pastor Aeternus: Collac 7, 482 a. Lumen Gentium, nn. It's very hard to figure out a way to fix it. On the basis of the one common Baptism, ecumenism goes far beyond mere benevolence and simple friendship; it is not a form of ecclesial diplomacy but has an ontological foundation and an ontological depth; it is an event of the Spirit. Copyright 2023 Eternal Word Television Network, Inc. Irondale, Alabama. DS 3921). Likewise, in the ecumenical movement, the Church takes part in an exchange of gifts with the separated Churches (cf. 22 Cf. Unitatis Redintegratio, n. 14) and that legitimate differences be recognized (cf. | About Us It includes conversion and renewal, without which there can be no ecumenism or dialogue, because ecumenism, rather than an exchange of ideas, is an exchange of gifts. Ecumenism, Unitatis Redintegratio," in Decrees ofthe Ecumenical Councils, Vol. In the Decree Unitatis Redintegratio, the Second Vatican Council recognized that the ecumenical movement is a sign of the Holy Spirit's action and said that it considered the promotion of this movement to be one of its principal tasks. Ecumenism and mission are like twins.3. From: Unitatis Redintegratio (Chapter 1: Catholic Principles on Ecumenism, No. 3, 7, 11, 23, 26). Unitatis Redintegratio, n. 3; Ut Unum Sint, n. 14), but she now has a dialogical awareness of this and takes the other Churches and Ecclesial Communities into account. Understood in this way, "subsistit in" assumes the essential requirement of the "est". They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians. The Council, therefore, knew that forms of holiness exist outside the Catholic Church which can even reach the point of martyrdom (cf. All however, though in different ways, long for the one visible Church of God, a Church truly universal and set forth into the world that the world may be converted to the Gospel and so be saved, to the glory of God. Carl Henegan, We can spend our whole lives underachieving." Understood in this way, ecumenism is the "way of the Church" (Ut Unum Sint, n. 7). Herders Theologischer Kommentar Zum Zweiten Vatikanischen Konzil Hthk Vat Ii Orientalium Ecclesiarum Unitatis Redintegratio Christus Dominus Educationis Nostra Aetate Dei Verbum By Peter H Nermann Dr. Roman A. Siebenrock, Universitt Insbruck) Dei Verbum (Prof. Dr. Helmut Hoping, Universitt Freiburg) 16, 15. Unitatis Redintegratio, n. 17).20 It therefore declared that "this entire heritage of spirituality and liturgy, of discipline and theology, in the various traditions, belongs to the full catholic and apostolic character of the Church" (Unitatis Redintegratio, n. 17).21. 7. I also try to never make it personal. LATERANENSE IV (1215) Constitutio IV: Mansi 22. Baptism is evidently only the point of departure and the basis (cf. No. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. So we can't pray with non-Catholics in this active sense . ibid., nn. Moreover, it is thanks to this that the new Pentecost announced by John XXIII in his Opening Address to the Council makes head way. As will shortly be pointed out, this axiom is of capital importance for understanding the Oriental Churches and the distinction that exists between them and the Protestant Ecclesial Communities. The editor in charge of the dogmatic Constitution on the Church, G. Philips, was sufficiently farsighted to foresee that much ink would be employed on expounding the meaning of "subsistit in".5 Indeed, ink continues to flow and more will probably be needed before the issues raised have been clarified. Il Concilio Vaticano II. 4, Bologna, 1999, 436-446. 13 On the notion of "the structures of sin", cf. While it is true that many Christians understand the moral teaching of the Gospel differently from Catholics, and do not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: And whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him. To remove, then, all shadow of doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are better suited to the character of their faithful, and more for the good of their souls. What has just been said means that every particular Church which celebrates the Eucharist is a Church in the full sense of the word, but not the whole of the Church (cf. This is the sacred mystery of the unity of the Church, in Christ and through Christ, the Holy Spirit energizing its various functions. What was its effect? Given in Rome at St. Peter's, November 21, 1964. This active faith has been responsible for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the improvement of the social conditions of life, and the promotion of peace throughout the world. 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