Ut Unum Sint (1995)

Encyclical "That They May Be One"

His Holiness Pope John Paul II
May 25, 1995
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 lack that "fullness of unity with us which should flow from
Baptism", observes that "especially because of the lack of the Sacrament of
Orders they have not preserved the genuine and total reality of the Eucharistic
mystery", even though "when they commemorate the Lord's Death and Resurrection
in the Holy Supper, they profess that it signifies life in communion with Christ
and they await his coming in glory".[121]
68. The Decree does not overlook the spiritual life and its moral consequences:
"The Christian way of life of these brethren is nourished by faith in Christ. It
is strengthened by the grace of Baptism and the hearing of God's Word. This way
of life expresses itself in private prayer, in meditation on the Bible, in
Christian family life, and in services of worship offered by Communities
assembled to praise God. Furthermore, their worship sometimes displays notable
features of the ancient, common liturgy".[122]
The Council document moreover does not limit itself to these spiritual, moral
and cultural aspects but extends its appreciation to the lively sense of justice
and to the sincere charity towards others which are present among these brothers
and sisters. Nor does it overlook their efforts to make social conditions more
humane and to promote peace. All this is the result of a sincere desire to be
faithful to the Word of Christ as the source of Christian life.
The text thus raises a series of questions which, in the area of ethics and
morality, is becoming ever more urgent in our time: "There are many Christians
who do not always understand the Gospel in the same way as Catholics".[123] In
this vast area there is much room for dialogue concerning the moral principles
of the Gospel and their implications.
69. The hopes and invitation expressed by the Second Vatican Council have been
acted upon, and bilateral theological dialogue with the various worldwide
Churches and Christian Communities in the West has been progressively set in
motion.
Moreover, with regard to multilateral dialogue, as early as 1964 the process of
setting up a "Joint Working Group" with the World Council of Churches was begun,
and since 1968 Catholic theologians have been admitted as full members of the
theological Department of the Council, the Commission on Faith and Order.
This dialogue has been and continues to be fruitful and full of promise. The
topics suggested by the Council Decree have already been addressed, or will be
in the near future. The reflections of the various bilateral dialogues,
conducted with a dedication which deserves the praise of all those committed to
ecumenism, have concentrated on many disputed questions such as Baptism, the
Eucharist, the ordained ministry, the sacramentality and authority of the Church
and apostolic succession. As a result, unexpected possibilities for resolving
these questions have come to light, while at the same time there has been a
realization that certain questions need to be studied more deeply.
70. This difficult and delicate research, which involves questions of faith and
respect for one's own conscience as well as for the consciences of others, has
been accompanied and sustained by the prayer of the Catholic Church and of the
other Churches and Ecclesial Communities. Prayer for unity, already so deeply
rooted in and spread throughout the body of the Church, shows that Christians do
indeed see the importance of ecumenism. Precisely because the search for full
unity requires believers to question one another in relation to their faith in
the one Lord, prayer is the source of enlightenment concerning the truth which
has to be accepted in its entirety.
Moreover, through prayer the quest for unity, far from being limited to a group
of specialists, comes to be shared by all the baptized. Everyone, regardless of
their role in the Church or level of education, can make a valuable
contribution, in a hidden and profound way.
Ecclesial relations
71. We must give thanks to Divine Providence also for all the events which
attest to progress on the path to unity. Besides theological dialogue, mention
should be made of other forms of encounter, common prayer and practical
cooperation. Pope Paul VI strongly encouraged this process by his visit to the
headquarters of the World Council of Churches in Geneva on 10 June 1969, and by
his many meetings with representatives of various Churches and Ecclesial
Communities. Such contacts greatly help to improve mutual knowledge and to
increase Christian fraternity.
Pope John Paul I, during his very brief Pontificate, expressed the desire to
continue on this path.[124] The Lord has enabled me to carry on this work. In
addition to important ecumenical meetings held in Rome, a significant part of my
Pastoral Visits is regularly devoted to fostering Christian unity. Some of my
journeys have a precise ecumenical "priority", especially in countries where the
Catholic communities constitute a minority with respect to the post-Reformation
communities or where the latter represent a considerable portion of the
believers in Christ in a given society.
72. This is true above all for the European countries, in which these divisions
first appeared, and for North America. In this regard, without wishing to
minimize the other visits, I would especially mention those within Europe which
took me twice to Germany, in November 1980 and in April-May 1987; to the United
Kingdom (England, Scotland and Wales) in May-June 1982; to Switzerland in June
1984; and to the Scandinavian and Nordic countries (Finland, Sweden, Norway,
Denmark and Iceland) in June 1989. In an atmosphere of joy, mutual respect,
Christian solidarity and prayer I met so very many brothers and sisters, all
making a committed effort to be faithful to the Gospel. Seeing all this has been
for me a great source of encouragement. We experienced the Lord's presence among
us.
In this respect I would like to mention one demonstration dictated by fraternal
charity and marked by deep clarity of faith which made a profound impression on
me. I am speaking of the Eucharistic celebrations at which I presided in Finland
and Sweden during my journey to the Scandinavian and Nordic countries. At
Communion time, the Lutheran Bishops approached the celebrant. They wished, by
means of an agreed gesture, to demonstrate their desire for that time when we,
Catholics and Lutherans, will be able to share the same Eucharist, and they
wished to receive the celebrant's blessing. With love I blessed them. The same
gesture, so rich in meaning, was repeated in Rome at the Mass at which I
presided in Piazza Farnese, on the sixth centenary of the canonization of Saint
Birgitta of Sweden, on 6 October 1991.
I have encountered similar sentiments on the other side of the ocean also: in
Canada, in September 1984; and particularly in September 1987 in the United
States, where one notices a great ecumenical openness. This was the case, to
give one example, of the ecumenical meeting held at Columbia, South Carolina on
11 September 1987. The very fact that such meetings regularly take place between
the Pope and these brothers and sisters whose Churches and Ecclesial Communities
originate in the Reformation is important in itself. I am deeply grateful for
the warm reception which I have received both from the leaders of the various
Communities and from the Communities as a whole. From this standpoint, I
consider significant the ecumenical celebration of the Word held in Columbia on
the theme of the family.
73. It is also a source of great joy to observe how in the postconciliar period
and in the local Churches many programs and activities on behalf of Christian
unity are in place, programs and activities which have a stimulating effect at
the level of Episcopal Conferences, individual Dioceses and parishes, and at the
level of the various ecclesial organizations and movements.
Achievements of cooperation
74. "Not every one who says to me, 'Lord, Lord', will enter the kingdom of
heaven, but he who does the will of my Father who is in heaven" (Mt 7:21). The
consistency and honesty of intentions and of statements of principles are
verified by their application to real life. The Council Decree on Ecumenism
notes that among other Christians "the faith by which they believe in Christ
bears fruit in praise and thanksgiving for the benefits received from the hands
of God. Joined to it are a lively sense of justice and a true neighborly
charity".[125]
What has just been outlined is fertile ground not only for dialogue but also for
practical cooperation: "Active faith has produced many organizations for the
relief of spiritual and bodily distress, the education of youth, the advancement
of humane social conditions, and the promotion of peace throughout the
world".[126]
Social and cultural life offers ample opportunities for ecumenical cooperation.
With increasing frequency Christians are working together to defend human
dignity, to promote peace, to apply the Gospel to social life, to bring the
Christian spirit to the world of science and of the arts. They find themselves
ever more united in striving to meet the sufferings and the needs of our time:
hunger, natural disasters and social injustice.
75. For Christians, this cooperation, which draws its inspiration from the
Gospel itself, is never mere humanitarian action. It has its reason for being in
the Lord's words: "For I was hungry and you gave me food" (Mt 25:35). As I have
already emphasized, the cooperation among Christians clearly manifests that
degree of communion which already exists among them.[127]
Before the world, united action in society on the part of Christians has the
clear value of a joint witness to the name of the Lord. It is also a form of
proclamation, since it reveals the face of Christ.
The doctrinal disagreements which remain exercise a negative influence and even
place limits on cooperation. Still, the communion of faith which already exists
between Christians provides a solid foundation for their joint action not only
in the social field but also in the religious sphere.
Such cooperation will facilitate the quest for unity. The Decree on Ecumenism
noted 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".[128]
76. In this context, how can I fail to mention the ecumenical interest in peace,
expressed in prayer and action by ever greater numbers of Christians and with a
steadily growing theological inspiration? It could not be otherwise. Do we not
believe in Jesus Christ, the Prince of Peace? Christians are becoming ever more
united in their rejection of violence, every kind of violence, from wars to
social injustice.
We are called to make ever greater efforts, so that it may be ever more apparent
that religious considerations are not the real cause of current conflicts, even
though, unfortunately, there is still a risk of religion being exploited for
political and polemical purposes.
In 1986, at Assisi, during the World Day of Prayer for Peace, Christians of the
various Churches and Ecclesial Communities prayed with one voice to the Lord of
history for peace in the world. That same day, in a different but parallel way,
Jews and representatives of non-Christian religions also prayed for peace in a
harmonious expression of feelings which struck a resonant chord deep in the
human spirit.
Nor do I wish to overlook the Day of Prayer for Peace in Europe, especially in
the Balkans, which took me back to the town of Saint Francis as a pilgrim on
9-10 January 1993, and the Mass for Peace in the Balkans and especially in
Bosnia-Hercegovina, which I celebrated on 23 January 1994 in Saint Peter's
Basilica during the Week of Prayer for Christian Unity.
When we survey the world joy fills our hearts. For we note that Christians feel
ever more challenged by the issue of peace. They see it as intimately connected
with the proclamation of the Gospel and with the coming of God's Kingdom.
CHAPTER III
QUANTA EST NOBIS VIA?
Continuing and deepening dialogue
77. We can now ask how much further we must travel until that blessed day when
full unity in faith will be attained and we can celebrate together in peace the
Holy Eucharist of the Lord. The greater mutual understanding and the doctrinal
convergences already achieved between us, which have resulted in an affective
and effective growth of communion, cannot suffice for the conscience of
Christians who profess that the Church is one, holy, catholic and apostolic. 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.
78. In the ecumenical movement, it is not only the Catholic Church and the
Orthodox Churches which hold to this demanding concept of the unity willed by
God. The orientation towards such unity is also expressed by others.[129]
Ecumenism implies that the Christian communities should help one another so that
there may be truly present in them the full content and all the requirements of
"the heritage handed down by the Apostles".[130] Without this, full communion
will never be possible. This mutual help in the search for truth is a sublime
form of evangelical charity.
The documents of the many International Mixed Commissions of dialogue have
expressed this commitment to seeking unity. On the basis of a certain
fundamental doctrinal unity, these texts discuss Baptism, Eucharist, ministry
and authority.
From this basic but partial unity it is now necessary to advance towards the
visible unity which is required and sufficient and which is manifested in a real
and concrete way, so that the Churches may truly become a sign of that full
communion in the one, holy, catholic and apostolic Church which will be
expressed in the common celebration of the Eucharist.
This journey towards the necessary and sufficient visible unity, in the
communion of the one Church willed by Christ, continues to require patient and
courageous efforts. In this process, one must not impose any burden beyond that
which is strictly necessary (cf. Acts 15:28).
79. It is already possible to identify the areas in need of fuller study before
a true consensus of faith can be achieved: 1) the relationship between Sacred
Scripture, as the highest authority in matters of faith, and Sacred Tradition,
as indispensable to the interpretation of the Word of God; 2) the Eucharist, as
the Sacrament of the Body and Blood of Christ, an offering of praise to the
Father, the sacrificial memorial and Real Presence of Christ and the sanctifying
outpouring of the Holy Spirit; 3) Ordination, as a Sacrament, to the threefold
ministry of the episcopate, presbyterate and diaconate; 4) the Magisterium of
the Church, entrusted to the Pope and the Bishops in communion with him,
understood as a responsibility and an authority exercised in the name of Christ
for teaching and safeguarding the faith; 5) the Virgin Mary, as Mother of God
and Icon of the Church, the spiritual Mother who intercedes for Christ's
disciples and for all humanity.
In this courageous journey towards unity, the transparency and the prudence of
faith require us to avoid both false irenicism and indifference to the Church's
ordinances.[131] Conversely, that same transparency and prudence urge us to
reject a halfhearted commitment to unity and, even more, a prejudicial
opposition or a defeatism which tends to see everything in negative terms.
To uphold a vision of unity which takes account of all the demands of revealed
truth does not mean to put a brake on the ecumenical movement.[132] On the
contrary, it means preventing it from settling for apparent solutions which
would lead to no firm and solid results.[133] The obligation to respect the
truth is absolute. Is this not the law of the Gospel?
Reception of the results already achieved
80. While dialogue continues on new subjects or develops at deeper levels, a new
task lies before us: that of receiving the results already achieved. These
cannot remain the statements of bilateral commissions but must become a common
heritage. For this to come about and for the bonds of communion to be thus
strengthened, a serious examination needs to be made, which, by different ways
and means and at various levels of responsibility, must involve the whole People
of God. We are in fact dealing with issues which frequently are matters of
faith, and these require universal consent, extending from the Bishops to the
lay faithful, all of whom have received the anointing of the Holy Spirit.[134]
It is the same Spirit who assists the Magisterium and awakens the sensus fidei.
Consequently, for the outcome of dialogue to be received, there is needed a
broad and precise critical process which analyzes the results and rigorously
tests their consistency with the Tradition of faith received from the Apostles
and lived out in the community of believers gathered around the Bishop, their
legitimate Pastor.
81. This process, which must be carried forward with prudence and in a spirit of
faith, will be assisted by the Holy Spirit. If it is to be successful, its
results must be made known in appropriate ways by competent persons. Significant
in this regard is the contribution which theologians and faculties of theology
are called to make by exercising their charism in the Church. It is also clear
that ecumenical commissions have very specific responsibilities and tasks in
this regard.
The whole process is followed and encouraged by the Bishops and the Holy See.
The Church's teaching authority is responsible for expressing a definitive
judgment.
In all this, it will be of great help methodologically to keep carefully in mind
the distinction between the deposit of faith and the formulation in which it is
expressed, as Pope John XXIII recommended in his opening address at the Second
Vatican Council.[135]
Continuing spiritual ecumenism and bearing witness to holiness
82. It is understandable how the seriousness of the commitment to ecumenism
presents a deep challenge to the Catholic faithful. The Spirit calls them to
make a serious examination of conscience. The Catholic Church must enter into
what might be called a "dialogue of conversion", which constitutes the spiritual
foundation of ecumenical dialogue. In this dialogue, which takes place before
God, each individual must recognize his own faults, confess his sins and place
himself in the hands of the One who is our Intercessor before the Father, Jesus
Christ.
Certainly, in this attitude of conversion to the will of the Father and, at the
same time, of repentance and absolute trust in the reconciling power of the
truth which is Christ, we will find the strength needed to bring to a successful
conclusion the long and arduous pilgrimage of ecumenism. The "dialogue of
conversion" with the Father on the part of each Community, with the full
acceptance of all that it demands, is the basis of fraternal relations which
will be something more than a mere cordial understanding or external
sociability. The bonds of fraternal koinonia must be forged before God and in
Christ Jesus.
Only the act of placing ourselves before God can offer a solid basis for that
conversion of individual Christians and for that constant reform of the Church,
insofar as she is also a human and earthly institution,[136] which represent the
preconditions for all ecumenical commitment. One of the first steps in
ecumenical dialogue is the effort to draw the Christian Communities into this
completely interior spiritual space in which Christ, by the power of the Spirit,
leads them all, without exception, to examine themselves before the Father and
to ask themselves whether they have been faithful to his plan for the Church.
83. I have mentioned the will of the Father and the spiritual space in which
each community hears the call to overcome the obstacles to unity. All Christian
Communities know that, thanks to the power given by the Spirit, obeying that
will and overcoming those obstacles are not beyond their reach. All of them in
fact have martyrs for the Christian faith.[137] Despite the tragedy of our
divisions, these brothers and sisters have preserved an attachment to Christ and
to the Father so radical and absolute as to lead even to the shedding of blood.
But is not this same attachment at the heart of what I have called a "dialogue
of conversion"? Is it not precisely this dialogue which clearly shows the need
for an ever more profound experience of the truth if full communion is to be
attained?
84. In a theocentric vision, we Christians already have a common Martyrology.
This also includes the martyrs of our own century, more numerous than one might
think, and it shows how, at a profound level, God preserves communion among the
baptized in the supreme demand of faith, manifested in the sacrifice of life
itself.[138] The fact that one can die for the faith shows that other demands of
the faith can also be met. I have already remarked, and with deep joy, how an
imperfect but real communion is preserved and is growing at many levels of
ecclesial life. I now add that this communion is already perfect in what we all
consider the highest point of the life of grace, martyria unto death, the truest
communion possible with Christ who shed his Blood, and by that sacrifice brings
near those who once were far off (cf. Eph 2:13).
While for all Christian communities the martyrs are the proof of the power of
grace, they are not the only ones to bear witness to that power. Albeit in an
invisible way, the communion between our Communities, even if still incomplete,
is truly and solidly grounded in the full communion of the Saints-those who, at
the end of a life faithful to grace, are in communion with Christ in glory.
These Saints come from all the Churches and Ecclesial Communities which gave
them entrance into the communion of salvation.
When we speak of a common heritage, we must acknowledge as part of it not only
the institutions, rites, means of salvation and the traditions which all the
communities have preserved and by which they have been shaped, but first and
foremost this reality of holiness.[139]
In the radiance of the "heritage of the saints" belonging to all Communities,
the "dialogue of conversion" towards full and visible unity thus appears as a
source of hope. This universal presence of the Saints is in fact a proof of the
transcendent power of the Spirit. It is the sign and proof of God's victory over
the forces of evil which divide humanity. As the liturgies sing: "You are
glorified in your Saints, for their glory is the crowning of your gifts".[140]
Where there is a sincere desire to follow Christ, the Spirit is often able to
pour out his grace in extraordinary ways. The experience of ecumenism has
enabled us to understand this better. If, in the interior spiritual space
described above, Communities are able truly to "be converted" to the quest for
full and visible communion, God will do for them what he did for their Saints.
He will overcome the obstacles inherited from the past and will lead Communities
along his paths to where he wills: to the visible koinonia which is both praise
of his glory and service of his plan of salvation.
85. Since God in his infinite mercy can always bring good even out of situations
which are an offense to his plan, we can discover that the Spirit has allowed
conflicts to serve in some circumstances to make explicit certain aspects of the
Christian vocation, as happens in the lives of the Saints. In spite of
fragmentation, which is an evil from which we need to be healed, there has
resulted a kind of rich bestowal of grace which is meant to embellish the
koinonia. God's grace will be with all those who, following the example of the
Saints, commit themselves to meeting its demands. How can we hesitate to be
converted to the Father's expectations? He is with us.
Contribution of the Catholic Church to the quest for Christian unity
86. The Constitution Lumen Gentium, in a fundamental affirmation echoed by the
Decree Unitatis Redintegratio,[141] states that the one Church of Christ
subsists in the Catholic Church.[142] The Decree on Ecumenism emphasizes the
presence in her of the fullness (plenitudo) of the means of salvation.[143] Full
unity will come about when all share in the fullness of the means of salvation
entrusted by Christ to his Church.
87. Along the way that leads to full unity, ecumenical dialogue works to awaken
a reciprocal fraternal assistance, whereby Communities strive to give in mutual
exchange what each one needs in order to grow towards definitive fullness in
accordance with God's plan (cf. Eph 4:11-13). I have said how we are aware, as
the Catholic Church, that we have received much from the witness borne by other
Churches and Ecclesial Communities to certain common Christian values, from
their study of those values, and even from the way in which they have emphasized
and experienced them. Among the achievements of the last thirty years, this
reciprocal fraternal influence has had an important place. At the stage which we
have now reached,[144] this process of mutual enrichment must be taken seriously
into account. Based on the communion which already exists as a result of the
ecclesial elements present in the Christian communities, this process will
certainly be a force impelling towards full and visible communion, the desired
goal of the journey we are making. Here we have the ecumenical expression of the
Gospel law of sharing. This leads me to state once more: "We must take every
care to meet the legitimate desires and expectations of our Christian brethren,
coming to know their way of thinking and their sensibilities . . . The talents
of each must be developed for the utility and the advantage of all".[145]
The ministry of unity of the Bishop of Rome
88. Among all the Churches and Ecclesial Communities, the Catholic Church is
conscious that she has preserved the ministry of the Successor of the Apostle
Peter, the Bishop of Rome, whom God established as her "perpetual and visible
principle and foundation of unity"[146] and whom the Spirit sustains in order
that he may enable all the others to share in this essential good. In the
beautiful expression of Pope Saint Gregory the Great, my ministry is that of
servus servorum Dei. This designation is the best possible safeguard against the
risk of separating power (and in particular the primacy) from ministry. Such a
separation would contradict the very meaning of power according to the Gospel:
"I am among you as one who serves" (Lk 22:27), says our Lord Jesus Christ, the
Head of the Church. On the other hand, as I acknowledged on the important
occasion of a visit to the World Council of Churches in Geneva on 12 June 1984,
the Catholic Church's conviction that in the ministry of the Bishop of Rome she
has preserved, in fidelity to the Apostolic Tradition and the faith of the
Fathers, the visible sign and guarantor of unity, constitutes a difficulty for
most other Christians, whose memory is marked by certain painful recollections.
To the extent that we are responsible for these, I join my Predecessor Paul VI
in asking forgiveness.[147]
89. It is nonetheless significant and encouraging that the question of the
primacy of the Bishop of Rome has now become a subject of study which is already
under way or will be in the near future. It is likewise significant and
encouraging that this question appears as an essential theme not only in the
theological dialogues in which the Catholic Church is engaging with other
Churches and Ecclesial Communities, but also more generally in the ecumenical
movement as a whole. Recently the delegates to the Fifth World Assembly of the
Commission on Faith and Order of the World Council of Churches, held in Santiago
de Compostela, recommended that the Commission "begin a new study of the
question of a universal ministry of Christian unity"[148] After centuries of
bitter controversies, the other Churches and Ecclesial Communities are more and
more taking a fresh look at this ministry of unity.[149]
90. The Bishop of Rome is the Bishop of the Church which preserves the mark of
the martyrdom of Peter and of Paul: "By a mysterious design of Providence it is
at Rome that [Peter] concludes his journey in following Jesus, and it is at Rome
that he gives his greatest proof of love and fidelity. Likewise Paul, the
Apostle of the Gentiles, gives his supreme witness at Rome. In this way the
Church of Rome became the Church of Peter and of Paul".[150]
In the New Testament, the person of Peter has an eminent place. In the first
part of the Acts of the Apostles, he appears as the leader and spokesman of the
Apostolic College described as "Peter . . . and the Eleven" (2:14; cf. 2:37,
5:29). The place assigned to Peter is based on the words of Christ himself, as
they are recorded in the Gospel traditions.
91. The Gospel of Matthew gives a clear outline of the pastoral mission of Peter
in the Church: "Blessed are you, Simon Bar-Jona! For flesh and blood has not
revealed this to you, but my Father who is in heaven. And I tell you, you are
Peter, and on this rock I will build my Church and the powers of death shall not
prevail against it. I will give you the keys of the kingdom of heaven, and
whatever you bind on earth shall be bound in heaven, and whatever you loose on
earth shall be loosed in heaven" (16:17-19). Luke makes clear that Christ urged
Peter to strengthen his brethren, while at the same time reminding him of his
own human weakness and need of conversion (cf. 22:31-32). It is just as though,
against the backdrop of Peter's human weakness, it were made fully evident that
his particular ministry in the Church derives altogether from grace. It is as
though the Master especially concerned himself with Peter's conversion as a way
of preparing him for the task he was about to give him in his Church, and for
this reason was very strict with him. This same role of Peter, similarly linked
with a realistic affirmation of his weakness, appears again in the Fourth
Gospel: "Simon, son of John, do you love me more than these? . . . Feed my
sheep" (cf. Jn 21:15-19). It is also significant that according to the First
Letter of Paul to the Corinthians the Risen Christ appears to Cephas and then to
the Twelve (cf. 15:5).
It is important to note how the weakness of Peter and of Paul clearly shows that
the Church is founded upon the infinite power of grace (cf. Mt 16:17; 2 Cor
12:7-10). Peter, immediately after receiving his mission, is rebuked with
unusual severity by Christ, who tells him: "You are a hindrance to me" (Mt
16:23). How can we fail to see that the mercy which Peter needs is related to
the ministry of that mercy which he is the first to experience? And yet, Peter
will deny Jesus three times. The Gospel of John emphasizes that Peter receives
the charge of shepherding the flock on the occasion of a threefold profession of
love (cf. 21:15-17), which corresponds to his threefold denial (cf. 13:38).
Luke, for his part, in the words of Christ already quoted, words which the early
tradition will concentrate upon in order to clarify the mission of Peter,
insists on the fact that he will have to "strengthen his brethren when he has
turned again" (cf. 22:32).
92. As for Paul, he is able to end the description of his ministry with the
amazing words which he had heard from the Lord himself: "My grace is sufficient
for you, for my power is made perfect in weakness"; consequently, he can
exclaim: "When I am weak, then I am strong" (2 Cor 12:9-10). This is a basic
characteristic of the Christian experience.
As the heir to the mission of Peter in the Church, which has been made fruitful
by the blood of the Princes of the Apostles, the Bishop of Rome exercises a
ministry originating in the manifold mercy of God. This mercy converts hearts
and pours forth the power of grace where the disciple experiences the bitter
taste of his personal weakness and helplessness. The authority proper to this
ministry is completely at the service of God's merciful plan and it must always
be seen in this perspective. Its power is explained from this perspective.
93. Associating himself with Peter's threefold profession of love, which
corresponds to the earlier threefold denial, his Successor knows that he must be
a sign of mercy. His is a ministry of mercy, born of an act of Christ's own
mercy. This whole lesson of the Gospel must be constantly read anew, so that the
exercise of the Petrine ministry may lose nothing of its authenticity and
transparency.
The Church of God is called by Christ to manifest to a world ensnared by its
sins and evil designs that, despite everything, God in his mercy can convert
hearts to unity and enable them to enter into communion with him.
94. This service of unity, rooted in the action of divine mercy, is entrusted
within the College of Bishops to one among those who have received from the
Spirit the task, not of exercising power over the people as the rulers of the
Gentiles and their great men do (cf. Mt 20:25; Mk 10:42)-but of leading them
towards peaceful pastures. This task can require the offering of one's own life
(cf. Jn 10: 18). Saint Augustine, after showing that Christ is "the one
Shepherd, in whose unity all are one", goes on to exhort: "May all shepherds
thus be one in the one Shepherd; may they let the one voice of the Shepherd be
heard; may the sheep hear this voice and follow their Shepherd, not this
shepherd or that, but the only one; in him may they all let one voice be heard
and not a babble of voices . . . the voice free of all division, purified of all
heresy, that the sheep hear".[151] The mission of the Bishop of Rome within the
College of all the Pastors consists precisely in "keeping watch" (episkopein),
like a sentinel, so that, through the efforts of the Pastors, the true voice of
Christ the Shepherd may be heard in all the particular Churches. In this way, in
each of the particular Churches entrusted to those Pastors, the una, sancta,
catholica et apostolica Ecclesia is made present. All the Churches are in full
and visible communion, because all the Pastors are in communion with Peter and
therefore united in Christ.
With the power and the authority without which such an office would be illusory,
the Bishop of Rome must ensure the communion of all the Churches. For this
reason, he is the first servant of unity. This primacy is exercised on various
levels, including vigilance over the handing down of the Word, the celebration
of the Liturgy and the Sacraments, the Church's mission, discipline and the
Christian life. It is the responsibility of the Successor of Peter to recall the
requirements of the common good of the Church, should anyone be tempted to
overlook it in the pursuit of personal interests. He has the duty to admonish,
to caution and to declare at times that this or that opinion being circulated is
irreconcilable with the unity of faith. When circumstances require it, he speaks
in the name of all the Pastors in communion with him. He can also-under very
specific conditions clearly laid down by the First Vatican Council- declare ex
cathedra that a certain doctrine belongs to the deposit of faith.[152] By thus
bearing witness to the truth, he serves unity.
95. All this however must always be done in communion. When the Catholic Church
affirms that the office of the Bishop of Rome corresponds to the will of Christ,
she does not separate this office from the mission entrusted to the whole body
of Bishops, who are also "vicars and ambassadors of Christ".[153] The Bishop of
Rome is a member of the "College", and the Bishops are his brothers in the
ministry.
Whatever relates to the unity of all Christian communities clearly forms part of
the concerns of the primacy. As Bishop of Rome I am fully aware, as I have
reaffirmed in the present Encyclical Letter, that Christ ardently desires the
full and visible communion of all those Communities in which, by virtue of God's
faithfulness, his Spirit dwells. I am convinced that I have a particular
responsibility in this regard, above all in acknowledging the ecumenical
aspirations of the majority of the Christian Communities and in heeding the
request made of me to find a way of exercising the primacy which, while in no
way renouncing what is essential to its mission, is nonetheless open to a new
situation. For a whole millennium Christians were united in "a brotherly
fraternal communion of faith and sacramental life . . . If disagreements in
belief and discipline arose among them, the Roman See acted by common consent as
moderator".[154]
In this way the primacy exercised its office of unity. When addressing the
Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that
"for a great variety of reasons, and against the will of all concerned, what
should have been a service sometimes manifested itself in a very different
light. But . . . it is out of a desire to obey the will of Christ truly that I
recognize that as Bishop of Rome I am called to exercise that ministry . . . I
insistently pray the Holy Spirit to shine his light upon us, enlightening all
the Pastors and theologians of our Churches, that we may seek- together, of
course-the forms in which this ministry may accomplish a service of love
recognized by all concerned".[155]
96. This is an immense task, which we cannot refuse and which I cannot carry out
by myself. Could not the real but imperfect communion existing between us
persuade Church leaders and their theologians to engage with me in a patient and
fraternal dialogue on this subject, a dialogue in which, leaving useless
controversies behind, we could listen to one another, keeping before us only the
will of Christ for his Church and allowing ourselves to be deeply moved by his
plea "that they may all be one . . . so that the world may believe that you have
sent me" (Jn 17:21)?
The communion of all particular Churches with the Church of Rome: a necessary
condition for unity
97. The Catholic Church, both in her praxis and in her solemn documents, holds
that the communion of the particular Churches with the Church of Rome, and of
their Bishops with the Bishop of Rome, is-in God's plan-an essential requisite
of full and visible communion. Indeed full communion, of which the Eucharist is
the highest sacramental manifestation, needs to be visibly expressed in a
ministry in which all the Bishops recognize that they are united in Christ and
all the faithful find confirmation for their faith. The first part of the Acts
of the Apostles presents Peter as the one who speaks in the name of the
apostolic group and who serves the unity of the community all the while
respecting the authority of James, the head of the Church in Jerusalem. This
function of Peter must continue in the Church so that under her sole Head, who
is Jesus Christ, she may be visibly present in the world as the communion of all
his disciples.
Do not many of those involved in ecumenism today feel a need for such a
ministry? A ministry which presides in truth and love so that the ship-that
beautiful symbol which the World Council of Churches has chosen as its emblem-
will not be buffeted by the storms and will one day reach its haven.
Full unity and evangelization
98. The ecumenical movement in our century, more than the ecumenical
undertakings of past centuries, the importance of which must not however be
underestimated, has been characterized by a missionary outlook. In the verse of
John's Gospel which is ecumenism's inspiration and guiding motif-"that they may
all be one . . . so that the world may believe that you have sent me" (Jn
17:21)-the phrase that the world may believe has been so strongly emphasized
that at times we run the risk of forgetting that, in the mind of the Evangelist,
unity is above all for the glory of the Father. At the same time it is obvious
that the lack of unity among Christians contradicts the Truth which Christians
have the mission to spread and, consequently, it gravely damages their witness.
This was dearly understood and expressed by my Predecessor Pope Paul VI, in his
Apostolic Exhortation Evangelii Nuntiandi: "As evangelizers, we must offer
Christ's faithful not the image of people divided and separated by unedifying
quarrels, but the image of people who are mature in faith and capable of finding
a meeting-point beyond the real tensions, thanks to a shared, sincere and
disinterested search for truth. Yes, the destiny of evangelization is certainly
bound up with the witness of unity given by the Church . . . At this point we
wish to emphasize the sign of unity among all Christians as the way and
instrument of evangelization. The division among Christians is a serious reality
which impedes the very work of Christ".[156]
How indeed can we proclaim the Gospel of reconciliation without at the same time
being committed to working for reconciliation between Christians? However true
it is that the Church, by the prompting of the Holy Spirit and with the promise
of indefectibility, has preached and still preaches the Gospel to all nations,
it is also true that she must face the difficulties which derive from the lack
of unity. When non- believers meet missionaries who do not agree among
themselves, even though they all appeal to Christ, will they be in a position to
receive the true message? Will they not think that the Gospel is a cause of
division, despite the fact that it is presented as the fundamental law of love?
99. When I say that for me, as Bishop of Rome, the ecumenical task is "one of
the pastoral priorities" of my Pontificate,[157] I think of the grave obstacle
which the lack of unity represents for the proclamation of the Gospel. A
Christian Community which believes in Christ and desires, with Gospel fervor,
the salvation of mankind can hardly be closed to the promptings of the Holy
Spirit, who leads all Christians towards full and visible unity. Here an
imperative of charity is in question, an imperative which admits of no
exception. Ecumenism is not only an internal question of the Christian
Communities. It is a matter of the love which God has in Jesus Christ for all
humanity; to stand in the way of this love is an offense against him and against
his plan to gather all people in Christ. As Pope Paul VI wrote to the Ecumenical
Patriarch Athenagoras I: "May the Holy Spirit guide us along the way of
reconciliation, so that the unity of our Churches may become an ever more
radiant sign of hope and consolation for all mankind".[158]
EXHORTATION
100. In my recent Letter to the Bishops, clergy and faithful of the Catholic
Church indicating the path to be followed towards the celebration of the Great
Jubilee of the Holy Year 2000, I wrote that "the best preparation for the new
millennium can only be expressed in a renewed commitment to apply, as faithfully
as possible, the teachings of Vatican II to the life of every individual and of
the whole Church".[159] The Second Vatican Council is the great beginning-the
Advent as it were-of the journey leading us to the threshold of the Third
Millennium. Given the importance which the Council attributed to the work of
rebuilding Christian unity, and in this our age of grace for ecumenism, I
thought it necessary to reaffirm the fundamental convictions which the Council
impressed upon the consciousness of the Catholic Church, recalling them in the
light of the progress subsequently made towards the full communion of all the
baptized.
There is no doubt that the Holy Spirit is active in this endeavor and that he is
leading the Church to the full realization of the Father's plan, in conformity
with the will of Christ. This will was expressed with heartfelt urgency in the
prayer which, according to the Fourth Gospel, he uttered at the moment when he
entered upon the saving mystery of his Passover. Just as he did then, today too
Christ calls everyone to renew their commitment to work for full and visible
communion.
101. I therefore exhort my Brothers in the Episcopate to be especially mindful
of this commitment. The two Codes of Canon Law include among the
responsibilities of the Bishop that of promoting the unity of all Christians by
supporting all activities or initiatives undertaken for this purpose, in the
awareness that the Church has this obligation from the will of Christ
himself.[160] This is part of the episcopal mission and it is a duty which
derives directly from fidelity to Christ, the Shepherd of the Church. Indeed all
the faithful are asked by the Spirit of God to do everything possible to
strengthen the bonds of communion between all Christians and to increase
cooperation between Christ's followers: "Concern for restoring unity pertains to
the whole Church, faithful and clergy alike. It extends to everyone according to
the potential of each".[161]
102. The power of God's Spirit gives growth and builds up the Church down the
centuries. As the Church turns her gaze to the new millennium, she asks the
Spirit for the grace to strengthen her own unity and to make it grow towards
full communion with other Christians.
How is the Church to obtain this grace? In the first place, through prayer.
Prayer should always concern itself with the longing for unity, and as such is
one of the basic forms of our love for Christ and for the Father who is rich in
mercy. In this journey which we are undertaking with other Christians towards
the new millennium prayer must occupy the first place.
How is she to obtain this grace? Through giving thanks, so that we do not
present ourselves empty-handed at the appointed time: "Likewise the Spirit helps
us in our weakness . . . [and] intercedes for us with sighs too deep for words"
(Rom 8:26), disposing us to ask God for what we need.
How is she to obtain this grace? Through hope in the Spirit, who can banish from
us the painful memories of our separation. The Spirit is able to grant us
clear-sightedness, strength and courage to take whatever steps are necessary,
that our commitment may be ever more authentic.
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.
I am reminded of the words of Saint Cyprian's commentary on the Lord's Prayer,
the prayer of every Christian: "God does not accept the sacrifice of a sower of
disunion, but commands that he depart from the altar so that he may first be
reconciled with his brother. For God can be appeased only by prayers that make
peace. To God, the better offering is peace, brotherly concord and a people made
one in the unity of the Father, Son and Holy Spirit".[162]
At the dawn of the new millennium, how can we not implore from the Lord, with
renewed enthusiasm and a deeper awareness, the grace to prepare ourselves,
together, to offer this sacrifice of unity?
103. I, John Paul, servus servorum Dei,, venture to make my own the words of the
Apostle Paul, whose martyrdom, together with that of the Apostle Peter, has
bequeathed to this See of Rome the splendor of its witness, and I say to you,
the faithful of the Catholic Church, and to you, my brothers and sisters of the
other Churches and Ecclesial Communities: "Mend your ways, encourage one
another, live in harmony, and the God of love and peace will be with you . . .
The grace of the Lord Jesus Christ and the love of God and the fellowship of the
Holy Spirit be with you all" (2 Cor 13:11, 13).
Given in Rome, at Saint Peter's, on 25 May, the Solemnity of the Ascension of
the Lord, in the year 1995, the seventeenth of my Pontificate.
Joannes Paulus II
ENDNOTES

1. Cf. Address following the Way of the Cross on Good Friday (1 April 1994), 3:
AAS 87 (1995), 88.
2. SECOND VATICAN ECUMENICAL COUNCIL, Declaration on Religious Freedom
Dignitatis Humanae, 1.
3. Cf. Apostolic Letter Tertio Millennio Adveniente (10 November 1994), 16: AAS
87 (1995), 15.
4. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter to the Bishops of
the
Catholic Church on Some Aspects of the Church Understood as Communion
Communionis Notio (28 May 1992), 4: AAS 85 (1993), 840.
5. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 1.
6. Ibid.
7. Ibid., 4.
8. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church
Lumen Gentium, 14.
9. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Declaration on Religious
Freedom
Dignitatis Humanae, 1 and 2.
10. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church
Lumen Gentium, 14.
11. Ibid., 8.
12. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 3.
13. Ibid.
14. No. 15.
15. Ibid.
16. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 15.
17. Ibid., 3.
18. Ibid.
19. Cf. SAINT GREGORY THE GREAT, Homilies on the Gospel, 19, 1: PL, 1154,
quoted
in SECOND VATICAN ECUMENICAL COUNCIL Dogmatic Constitution on the
Church Lumen
Gentium, 2.
20. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 4.
21. Ibid., 7.
22. Cf. ibid.
23. Ibid., 6.
24. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Dei
Verbum, 7.
25. Cf. Apostolic Letter Euntes in Mundum (25 January 1988): AAS 80 (1988), 935-
956.
26. Cf. Encyclical Epistle Slavorum Apostoli (2 June 1985): AAS 77 (1985),
779-813.
27. Cf. Directory for the Application of Principles and Norms on Ecumenism (25
March 1993): AAS 85 (1993), 1039-1119.
28. Cf. in particular, the Lima Document: Baptism Eucharist and Ministry
(January 1982), and the study of the JOINT WORKING GROUP BETWEEN THE
CATHOLIC
CHURCH AND THE WORLD COUNCIL OF CHURCHES, Confessing the "One"
Faith (1991),
Document No. 153 of the Commission on Faith and Order, Geneva, 1991.
29. Cf. Opening Address of the Second Vatican Ecumenical Council (11 October
1962): AAS 54 (1962), 793.
30. We are speaking of the SECRETARIAT FOR PROMOTING CHRISTIAN UNITY,
established by Pope John XXIII with the Motu Proprio Superno Dei Nutu (5 June
1960), 9: AAS 52 (1960), 436, and confirmed by successive documents: JOHN XXIII
Motu Proprio Appropinquante Concilio (6 August 1962), c. III, a. 7, # 2, I: AAS
54 (1962), 614; cf. PAUL VI Apostolic Constitution Regimini Ecclesiae Universae
(15 August 1967), 92-94: AAS 59 (1967), 918-919. This dicastery is now called
the PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY: cf. JOHN
PAUL II,
Apostolic Constitution Pastor Bonus (28 June 1988), V, Arts. 135-138: AAS 80
(1988), 895-896.
31. Opening Address of the Second Vatican Ecumenical Council (11 October 1962):
AAS 54 (1962), 792.
32. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio 6.
33. SECOND VATICAN ECUMENICAL COUNCIL, Declaration on Religious
Freedom
Dignitatis Humanae, 1.
34. Encyclical Epistle Slavorum Apostoli (2 June 1985), 11: AAS 77 (1985), 792.
35. Ibid., 13: loc. cit., 794.
36. Ibid., 11: loc. cit., 792.
37. Address to the Aboriginal Peoples (29 November 1986), 12: AAS 79 (1987),
977.
38. Cf. SAINT VINCENT OF LERINS, Commonitorium primum, 23: PL 50, 667-668.
39. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 6.
40. Ibid., 5.
41. Ibid., 7.
42. Ibid., 8.
43. Ibid.
44. Cf. ibid, 4.
45. Cf. JOHN PAUL II, Apostolic Letter Tertio Millennio Adveniente (10 November
1994), 24: AAS 87 (1995), 19-20.
46. Address at Canterbury Cathedral (29 May 1982), 5: AAS 74 (1982), 922.
47. WORLD COUNCIL OF CHURCHES, Constitution and Rules, III, 1.
48. SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the
Church in
the Modern World Gaudium et Spes, 24.
49. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 7.
50. Maria Sagheddu was born at Dorgali (Sardinia) in 1914. At twenty-one years
of age she entered the Trappistine Monastery in Grottaferrata. Through the
apostolic labors of Abbe Paul Couturier she came to understand the need for
prayers and spiritual sacrifices for the unity of Christians. In 1936, at the
time of an Octave for Unity, she chose to offer her life for the unity of the
Church. Following a grave illness, Sister Maria Gabriella died on 23 April 1939.

51. SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the

Church in
the Modern World Gaudium et Spes, 24.
52. Cf. AAS 56 (1964), 609-659.
53. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church
Lumen Gentium, 13.
54. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 4.
55. Cf. Code of Canon Law, Canon 755; Code of Canons of the Eastern Churches,
Canons 902-904.
56. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 4.
57. SECOND VATICAN ECUMENICAL COUNCIL, Declaration on Religious
Freedom
Dignitatis Humanae, 3.
58. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 4.
59. Cf. ibid.
60. Encyclical Letter Ecclesiam Suam (6 August 1964), III: AAS 56 (1964), 642.
61. SECOND VATICAN ECUMENICAL COUNCIL Decree on Ecumenism, Unitatis
Redintegratio, 11.
62. Cf. ibid.
63. Ibid.; cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration in
Defense of Catholic Doctrine on the Church Mysterium Ecclesiae (24 June 1973),
4: AAS 65 (1973), 402.
64. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration in Defense
of
Catholic Doctrine on the Church Mysterium Ecclesiae, 5: AAS 65 (1973), 403.
65. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 4.
66. Cf. Common Christological Declaration between the Catholic Church and the
Assyrian Church of the East: L'Osservatore Romano, 12 November 1994, 1.
67. SECOND VATICAN ECUMENICAL COUNCIL, Decree of Ecumenism Unitatis
Redintegratio, 12.
68. Ibid.
69. PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, Directory for
the
Application of Principles and Norms on Ecumenism (25 March 1993), 5: AAS 85
(1993), 1040.
70. Ibid. 94: loc. cit., 1078.
71. Cf. COMMISSION ON FAITH AND ORDER OF THE WORLD COUNCIL OF
CHURCHES, Baptism,
Eucharist, and Ministry (January 1982).
72. Cf. Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 32: AAS
80 (1988), 556.
73. Address to the Cardinals and the Roman Curia (28 June 1985 ), 10: AAS 77
(1985), 1158, cf. Encyclical Letter Redemptor Hominis (4 March 1979), 11 AAS 71
(1979), 277-278
74. Address to the Cardinals and the Roman Curia (28 June 1985 ), 10: AAS 77
(1985), 1158.
75. Cf. SECRETARIAT FOR PROMOTING CHRISTIAN UNITY and the
EXECUTIVE COMMITTEE OF
THE UNITED BIBLE SOCIETIES Guiding Principles for Interconfessional Cooperation
in Translating the Bible (1968). This was revised and then published by the
SECRETARIAT FOR PROMOTING CHRISTIAN UNITY, "Guidelines for
Interconfessional
Cooperation in Translating the Bible": Information Service, 65 (1987), 140-145.
76. Cf. COMMISSION ON FAITH AND ORDER OF THE WORLD COUNCIL OF
CHURCHES, Baptism,
Eucharist and Ministry (January 1982).
77. For example, at the most recent assemblies of the World Council of Churches
in Vancouver (1983) and in Canberra (1991), and of the Commission on Faith and
Order in Santiago de Compostela (1993).
78. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 8 and 15; Code of Canon Law, Canon 844; Code of Canons of the
Eastern Churches, Canon 671; PONTIFICAL COUNCIL FOR PROMOTING
CHRISTIAN UNITY,
Directory for the Application of Principles and Norms on Ecumenism (25 March
1993) 122-125, 129-131, 123 and 132: AAS 85 (1993), 1086-1087, 1088-1089, 1087
and 1089.
79. SECOND VATICAN ECUMENICAL COUNCIL, Decree On Ecumenism Unitatis
Redintegratio, 4.
80. Ibid.
81. Cf. No. 15.
82. No. 15.
83. Ibid., 14.
84. Cf. Joint Declaration of Pope Paul VI and the Patriarch of Constantinople
Athenagoras I (7 December 1965): Tomos Agapis, Vatican-Phanar (1958-1970), Rome-
Istanbul, 1971, 280-281.
85. Cf. AAS 77 (1985), 779-813.
86. Cf. AAS 80 (1988), 933-956; Cf. Message Magnum Baptismi Donum, (14 February
1988): AAS 80 (1988), 988-997.
87. SECOND VATICAN ECUMENICAL COUNCIL, Decree On Ecumenism Unitatis
Redintegratio, 14.
88. Ibid.
89. Apostolic Brief Anno Ineunte (25 July 1967): Tomos Agapis,Vatican-Phanar
(1958-1970), Rome-Istanbul, 1971, 388-391.
90. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 14.
91. Ibid., 15.
92. No. 14: L'Osservatore Romano, 2-3 May 1995, 3.
93. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 17.
94. No. 26.
95. Cf. Code of Canon Law, Canon 844, ## 2 and 3; Code of Canons of the Eastern
Churches, Canon 671, ## 2 and 3.
96. PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY, Directory for
the
Application of Principles and Norms on Ecumenism (25 March 1993), 122-128: AAS
85 (1993), 1086-1088.
97. Declaration by His Holiness Pope John Paul II and the Ecumenical Patriarch
Dimitrios I (7 December 1987) AAS 80 (1988), 253.
98. JOINT INTERNATIONAL COMMISSION FOR THE THEOLOGICAL
DIALOGUE BETWEEN THE
CATHOLIC CHURCH AND THE ORTHODOX CHURCH, "The Sacrament of Order in
the
Sacramental Structure of the Church, with Particular Reference to the Importance
of the Apostolic Succession for the Sanctification and the Unity of the People
of God" (26 June 1988), 1: Information Service, 68 (1988), 173.
99. Cf. JOHN PAUL II, Letter to the Bishops of Europe on the Relations between
Catholics and Orthodox in the New Situation of Central and Eastern Europe (31
May 1991), 6: AAS 84 (1992), 168.
100. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 17.
101. Cf. Apostolic Letter Orientale Lumen (2 May 1995), 24: L'Osservatore
Romano, 2-3 May 1995, 5.
102. Ibid., 18: loc. cit., 4.
103. Cf. Joint Declaration by His Holiness Pope Paul VI and His Holiness
Shenouda m, Pope of Alexandria and Patriarch of the See of Saint Mark of
Alexandria (10 May 1973): AAS 65 (1973), 299-301.
104. Cf. Joint Declaration by His Holiness Pope Paul VI and His Beatitude Mar
Ignatius Jacoub III, Patriarch of the Church of Antioch of the Syrians (27
October 1971): AAS 63 (1971), 814-815.
105. Cf. Address to the Delegates of the Coptic Orthodox Church (2 June 1979):
AAS 71 (1979), 1000-1001.
106. Cf. Joint Declaration of Pope John Paul II and the Syrian-Orthodox
Patriarch of Antioch, Moran Mor Ignatius Zakka I Iwas (23 June 1984):
Insegnamenti VII/1 (1984), 1902-1906.
107. Address to His Holiness Abuna Paulos, Patriarch of the Orthodox Church of
Ethiopia (11 June 1993): L'Osservatore Romano, 11-12 June 1993, 4.
108. Cf. Common Christological Declaration between the Catholic Church and the
Assyrian Church of the East: L'Osservatore Romano, 12 November 1994, 1.
109. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 19.
110. Ibid.
111. Ibid., 19.
112. Cf. ibid.
113. Ibid.
114. Ibid., 20.
115. Ibid., 21.
116. Ibid.
117. Ibid.
118. Ibid., 22.
119. Ibid.
120. Ibid., 22; cf. 20.
121. Ibid., 22.
122. Ibid., 23.
123. Ibid.
124. Cf. Radio Message Urbi et Orbi (27 August 1978): AAS 70 (1978), 695-696.
125. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 23.
126. Ibid.
127. Cf. ibid., 12.
128. Ibid.
129. The steady work of the Commission on Faith and Order has led to a
comparable vision adopted by the Seventh Assembly of the World Council of
Churches in the Canberra Declaration (7-20 February 1991); cf. Signs of the
Spirit, Official Report, Seventh Assembly, WCC, Geneva, 1991, pp. 235-258. This
vision was reaffirmed by the World Conference of Faith and Order at Santiago de
Compostela (3-14 August 1993); cf. Information Service, 285 (1994), 18-37.
130. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 14.
131. Cf. ibid., 4 and 11.
132. Cf. Address to the Cardinals and the Roman Curia (28 June 1985), 6: AAS 77
(1985), 1153.
133. Cf. ibid.
134. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on
the Church
Lumen Gentium, 12.
135. Cf. AAS 54 (1962), 792.
136. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 6.
137. Cf. ibid., 4; PAUL VI, Homily for the Canonization of the Ugandan Martyrs
(18 October 1964): AAS 56 (1964), 906.
138. Cf. JOHN PAUL II, Apostolic Letter Tertio Millennio Adveniente (10 November
1994), 37: AAS 87 (1995), 29-30.
139. Cf. PAUL VI, Address at the Shrine in Namugongo, Uganda (2 August 1969):
AAS 61 (1969), 590-591.
140. Cf. Missale Romanum, Praefatio le Sanctis I: Sanctorum "coronando merita
tua dona coronans".
141. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 4.
142. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on
the Church
Lumen Gentium, 8.
143. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 3.
144. After the Lima Document of the Commission on Faith and Order, Baptism,
Eucharist and Ministry (January 1982), and in the spirit of the Declaration of
the Seventh General Assembly of the World Council of Churches, The Unity of the
Church as "koinonia": Gift and Task (Canberra, 7-20 February 1991): cf. Istina
36 (1991), 389-391.
145. Address to the Cardinals and the Roman Curia (28 June 1985), 4: AAS 77
(1985), 1151-1152.
146. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church
Lumen Gentium, 23.
147. Cf. Discourse at the Headquarters of the World Council of Churches, Geneva
(12 June 1984), 2: Insegnamenti VII/1 (1984), 1686.
148. WORLD CONFERENCE OF THE COMMISSION ON FAITH AND ORDER,
Report of the Second
Section, Santiago de Compostela (1993 ): Confessing the One Faith to God's Glory
31, 2, Faith and Order Paper No. 166, World Council of Churches, Geneva, 1994,
243.
149. To cite only a few examples: ANGLICAN-ROMAN CATHOLIC
INTERNATIONAL
COMMISSION, Final Report ARCIC-I (September 1981); INTERNATIONAL
COMMISSION FOR
DIALOGUE BETWEEN THE DISCIPLES OF CHRIST AND THE ROMAN
CATHOLIC CHURCH, Report
(1981); ROMAN CATHOLIC/LUTHERAN JOINT COMMISSION, The Ministry in the
Church (13
March 1981). The problem takes clear shape in the research conducted by the
JOINT INTERNATIONAL COMMISSION FOR THE THEOLOGICAL DIALOGUE
BETWEEN THE CATHOLIC
CHURCH AND THE ORTHODOX CHURCH.
150. Address to the Cardinals and the Roman Curia (28 June 1985 ), 3: AAS 77
(1985), 1150.
151. Sermon XLVI, 30: CCL 41, 557.
152. Cf. FIRST VATICAN ECUMENICAL COUNCIL Dogmatic Constitution on the
Church of
Christ Pastor Aeternus: DS 3074.
153. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the
Church
Lumen Gentium, 27.
154. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 14.
155. Homily in the Vatican Basilica in the presence of Dimitrios I, Archbishop
of Constantinople and Ecumenical Patriarch (6 December 1987), 3: AAS 80 (1988),
714.
156. Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 77: AAS 68
(1976), 69; Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism
Unitatis
Redintegratio, 1; PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY,
Directory
for the Application of Principles and Norms on Ecumenism (25 March 1993),
205-209: AAS 85 (1993), 1112-1114.
157. Address to the Cardinals and the Roman Curia (28 June 1985), 4: AAS 77
(1985), 1151.
158. Letter of 13 January 1970: Tomos Agapis, Vatican-Phanar (1958-1970), Rome-
Istanbul, 1971, pp. 610-611.
159. Apostolic Letter Tertio Millennio Adveniente (10 November 1994), 20: AAS 87
(1995), 17.
160. Cf. Code of Canon Law, Canon 755; Code of Canons of the Eastern Churches,
Canon 902.
161. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis
Redintegratio, 5.
162. On The Lord's Prayer, 23: CSEL 3, 284-285.
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