Openness within the Church, keeping infighting to a minimum, will help attract others to Christian unity and remove needless obstacles imposed by historical or cultural accidents. THE PATH TO UNITY AMONG CHRISTIANS - Reflections on Unitatis redintegratio Friday March 18th, 2016. See all 5 positive reviews › GMak. We more clearly perceive that the victory of the Church is to be over sin, the devil, and death, not against our fellow men and their churches. Full text of Unitatis Redintegratio. Once at the center, the separate procession lines broke up and merged into one crowd that proclaimed the Lordship of Christ—a crowd of 18,000 young people and of astonished bystanders. It says that justification brings about a genuine renewal in the life of a baptized person—even if that righteousness never becomes an acquired possession on which a human being could base his or her relationship with God and is always dependent on the action of the Holy Spirit. Indeed, the primary significance of excommunication is to exclude someone from the society of the Church for the good of the faithful. One is not justified by good works, but one is not saved without good works. The Church of God is a historical entity, as shown by this text placing it in concrete history. The second point, ecumenical dialogue among experts, is hardly less public, but it only involves relatively few members of the Churches or communities involved. Thus such liturgical actions are generally regarded as capable of giving access to the community of salvation. It is not admissible for a Catholic to interpret the hierarchy of truths to mean that some doctrines are disposable or inessential to the faith. The principle that whatever is done truly in Christ’s name is not opposed to the faith can be found in the Gospel of Mark, where John tells Jesus of another exorcist: Master, we saw one casting out devils in thy name, who followeth not us, and we forbade him. It is not a generic term for good relations with people of other religions, which are to be discussed later in Nostra Aetate. There are Christians on both sides who need to be convinced that the war is over. 18 to 39 are acceptable. For he that is not against you, is for you. Northampton service; Book Reviews; Books. The word translated as increase is crescere, literally, to grow. Translation help: What does this mean?UNITATIS REDINTEGRATIO. The Church is catholic or universal in the sense that she contains absolutely all the faithful, and is not confined to any one country or class of men, but embraces within the amplitude of her love all mankind, whether barbarians or Scythians, slaves or freemen, male or female. They are only bodily present in the Church. Here the Council undoubtedly has in mind, first and foremost, the valid Eucharist found among the Orthodox, which surely is not without salvific benefit. There is no hint that any doctrine of the Church should be hidden or obscured from the view of non-Catholics. The religious wars between Catholics and Protestants are over, and we have much better things to do than fight with one another! poration in the Church, of ecclesial communion, or of the reality of Church itself, became, in Unitatis redintegratio, the cardinal principle of a Catholic theology of ecumenism» (Fr. The Catholic Church was not absent. Love bears all things, believes all things, hopes all things, endures all things . . This judgment has been accepted by all subsequent pontiffs, and so Anglican priests converting to Catholicism need to be re-ordained. The purpose of such dialogue is to gain a greater appreciation of the other’s perspective, so the obstacles to unity are more accurately perceived. This requires Catholics to perform a humble self-emptying, setting aside their rightful prerogatives in order to serve the good of their brethren. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 14.1; JOHN PAUL II, Encyclical Letter Ut unum sint, 56 f: AAS 87 [1995-II] 954 ff. But there is no opposition between the two, since both proceed from the marvelous ways of God. Since Christ has only one Church, it follows that no other entity besides the Catholic Church can be the subject of this unity. While the original schismatics or dissenters may have had only a share of the blame for events leading to separation, those of later generations have no formal culpability at all. The immediate purpose of such dialogue is not to convert the other party, but at least to persuade them of one’s reasonableness and good will, as well as to highlight shared values, in order to facilitate working for common goals. That was the point at which the final outcome of the battle was determined. . Still, this declaration is significant because of its implication for the relation of such Christians to the Catholic Church. 12.See Augustine, “Sermon 269,” 4, in Sermons (230-272B) on Liturgical Seasons, trans. This is a path the ecumenical movement tried at the beginning, but it was soon shown to be insufficient. It will only prove to them that the Catholics are inconstant in their teaching, and thus the Catholic Church does not preserve the fullness of faith. Those who follow Eastern traditions are the brethren of those who follow the Western tradition, and all are children of the Catholic Church, with which they should aspire to live in full communion. His presence was almost palpable in a country that is not accustomed to that kind of religious demonstration. This is not to deny the objective superiority of the Catholic Church’s ecclesiastical status or the truth of her doctrine. Dear Brothers and Sisters, 1. For example, after the Council of Ephesus, John of Antioch was reconciled to the Church by a formula of union using terms distinct from the Ephesian doctrine he had misconstrued. See All Buying Options. The Council does not propose that the separated communities should content themselves with what unifying graces they have. The one flock is not something that ceased to exist, but continues even today. Even the most devout Catholic apologist may acknowledge that there have been historical instances where Catholics effectively drove away their brethren from Christian unity by being unduly severe or by giving scandal. Unitatis Redintegratio draws out this implication explicitly, and attempts to describe what is meant by such imperfect communion. Finally, it highlights the renewal impulses present in numbers 11 and 17 of the Unitatis redintegratio decree. . Unitatis redintegratio (Latin for "Restoration of unity") is the Second Vatican Council's decree on ecumenism.It was passed by a vote of 2,137 to 11 of the bishops assembled at the Council, and was promulgated by Pope Paul VI on 21 November 1964.. Sacred theology and other branches of knowledge, especially of an historical nature, must be taught with due regard for the ecumenical point of view, so that they may correspond more exactly with the facts. Notable among these are the Avignon papacy, the Pisan conciliarists, and the Hussites. 3.Raniero Cantalamessa, Due polmoni, un unico respiro: Oriente e Occidente di fronte ai grandi misteri della fede [Two Lungs, One Breath: East and West Before the Great Mysteries of Faith] (Rome: Libreria Editrice Vaticana, 2015). If God exists, man is nothing.” It is to this kind of challenge that Christians today should respond with the doctrine that “A man is not justified by works of the law but through faith in Jesus Christ” (Gal 2:16). If it is of orthodox faith and an authentic work of the Spirit, it deserves to be praised, and we may benefit from it. By this standard, all human formulations of doctrine are deficient, since our concepts are only imperfect images of the realities they represent, and so there may be some aspects of reality that they ignore or de-emphasize. Suluvan, «The Decree on Ecumenism: Presuppositions and Consequences» in One in Christ26 17). It is an altogether different operation, consisting of real dialogue on equal terms without predetermined outcomes. . Although we have a duty to treat our brethren with charity and respect, our first allegiance is to God, not to the whims and desires of the world. The reason for this distinction is that virtually none of the Western groups (save the Old Catholics and related sects) have a valid Eucharist or validly ordained clergy. Unitatis Redintegratio (Decree on Ecumenism) is a document under Vatican 2 Council, where it aims to give clarification on the Catholic Church perspective regarding Ecumenism. Go back to The Vatican II Revolution 1. It tells us that we cannot fully understand the Old Testament except in the light of its fulfillment in the New, and we cannot fully understand the New Testament except by the fruit that it has produced in the life of the Church. . In fact, the Council later says, We thank God that many Eastern children of the Catholic Church, who preserve this heritage, and wish to express it more faithfully and completely in their lives, are already living in full communion with their brethren who follow the tradition of the West. True ecumenism, according to the Second Vatican Council, requires fidelity to the teaching of the Apostles and the Fathers, the faith which the Catholic Church has always professed. Second Vatican Council, Decree Unitatis redintegratio, 14.1; John Paul II, Encyclical Letter Ut unum sint, 56 f: AAS 87 [1995-II] 954 ff. Nor does she cease to contain all who are saved, for any separated Christians who are saved receive their reward by honoring the Church through which all saving grace comes. We are getting ready to celebrate Easter. Chapter I: Catholic Principles on Ecumenism Unitatis Redintegratio: The Decree on Ecumenism. who was I that I could withstand God?” (Act 11:17). (UR, 4) Ecumenism does not mean preparing other Christians to convert to Catholicism. This exclusivist claim for the Catholic Church does not come out of nowhere, but is consistent with all previous Catholic teaching, as well as that of Lumen Gentium. Unitatis redintegratio Histoire du décret • L’objectif œcuménique est explicite chez le pape Jean XXIII. While the Church is the one flock, nonetheless, the Council will expound how other Christians still remain in imperfect communion with this one Church founded by Christ upon Peter. 1. Sectarian strife, viewed from the outside, can make Christianity seem to be an incoherent and uncharitable religion, thereby undermining the preaching of the Gospel. They are extremely opportune days of reflection and prayer to remind Christians that the restoration of full unity among them, according to the will of Jesus, involves every baptized person, both pastors as well as the faithful (see "Unitatis Redintegratio," No. The Council hopes that unity will continue to increase, suggesting it has already been increasing. Indeed, Unitatis Redintegratio nowhere attributes this unity to any but the Catholic Church. Thus their status as particular Churches is defective or wounded, to use Pope Benedict’s term. This requires the grace to become self-denying, humble, gentle in the service of others, and to have an attitude of brotherly generosity towards them. The Council acknowledges that Catholics are capable of all types of sin, including sins against unity. Thus the Council repeatedly refers to the Eastern bodies as Churches, but does not do likewise for the post-Reformation groups. If the unity of the disciples should be a reflection of the unity between the Father and the Son, it should be above all a unity of love, because that is the unity that reigns in the Trinity. In the decree that follows, the Council will set before all Catholics the ways and means by which they too can respond to this grace and to this divine call. Holy Father, Venerable Fathers, brothers and sisters, I wish you a good Holy Week and Happy Easter! This leaves the vast mass of the rest of Protestantism, which is composed only of ecclesial Communities. Decree on Ecumenism (Unitatis Redintegratio) made a careful distinction between spiritual ecumenism, mainly prayer and the practice of virtue, and practical ecumenism, which actively fosters Christian reunion. Here the barrier is that between particular Churches of the East and of the West (i.e., the Latin Church). Moving to more concrete actions, the Council says: The Council confines common prayer to special circumstances oriented toward Christian unity, as opposed to having Catholics participate in Protestant prayer meetings, for the latter have a sectarian character. Cardinal Walter Kasper President, Pontifical Council for Promoting Christian Unity. Enriching Communion book; One Light One World - readings; Letting God be God - Reformed Spirituality; Challenged by Ecumenism; Papers. The first point, suppression of certain expressions, judgments and actions that complicate ecumenical relations, is perhaps the most visibly implemented in the modern Church. Most importantly, we must recognize that the gifts of the Church are ordered not so that we may lord them over others, but to dispose us for the service of others. In this way, we may more accurately and fairly assess their condition with respect to the Catholic Church. It is a principle that Jesus had much earlier formulated, saying that every tree will be known by its fruit (see Lk 6:44). Such premature shortcuts only hinder real unity, since it is based on deceiving the other party as to the real Catholic position. REFLECTION BY CARDINAL WALTER KASPER. The fulfillment or fruits of this document have been of two kinds. W. HENN, The Hierarchy of Truths according to Yves Congar, o.p., Ed. For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward. From the prophets railing against the sins of Israel and its kings, to Christ’s stern rebuke of the Pharisees and priests, we see that divine revelation is not something to be subjected to diplomatic compromise. Fifty years of journeying and progress in ecumenism can demonstrate the vitality in this text. Unitatis Redintegratio (Decree on Ecumenism) is a document under Vatican 2 Council, where it aims to give clarification on the Catholic Church perspective regarding Ecumenism. It makes sense if by “good works” one primarily means (as it unfortunately did in Luther’s time) indulgences, pilgrimages, fasts, votive candles, and so on. Modern hermeneutics has familiarized us with Hans-Georg Gadamer’s principle of the “history of effects” (Wirkungsgeschichte). The Roman See is here depicted as an arbiter of disputes among the various particular Churches, East and West. They profess their Christian faith individually and as corporate bodies. In 2009 there was a large demonstration of faith in Stockholm called the “Jesus Manifestation.” On the last day, believers from various churches, each coming from a different street, processed toward the center of the city. This respectfulness is not grounded in a supposed equality between truth and error, but in the dignity of human persons as such. Only recently, for example, has it been understood that the divisions at the heart of the Christian East between Chalcedonian Churches and the so-called Monophysite or Nestorian Churches were based on formulas and on the different meanings given to the words ousia and hypostasis that do not affect the substance of the doctrine. (1 Cor. 1: The Eastern Churches Alongside this official and doctrinal ecumenism, an ecumenism of personal encounters and reconciliation of hearts has arisen since the very beginning. Now, this ecclesiological statement admits of orthodox and heterodox interpretations. [16] Second Vatican Council, Decree Unitatis redintegratio, 15.1. We also need to take into account the influences the text itself has exercised. Unitatis Redintegratio, no 3 says: ‘The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. Note that the Council says only that our separated brethren, whether considered as individuals or as Communities and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body. For us as well the battle is around the king . To deny the Immaculate Conception, for example, creates defects in one’s faith in the Incarnation, original sin, and the Redemption. Instead of making Catholic dogma intelligible to other Christians, however, many modern theologians have succeeded only in making it unintelligible to Catholics. This can come about the same way that the spokes of a wheel fit together. Among the extant Christian sects of the West, only the Old Catholics (who deny papal infallibility) and related groups have a valid episcopate and Eucharist, and thus may be called particular Churches. This is because every authentic impetus toward Christian unity must lead toward communion with the one flock established by Christ and entrusted to the apostles and their successors, headed by the successor of Peter. They owe to it their wealth, their power, and the certitude that tomorrow far greater wealth and power still will be ours if we so wish. Sacrament of charity, sacrament of unity. The decree never specifies which sects are Churches and which are Communities, yet we may apply the notion of a particular Church, used in Lumen Gentium and Orientalium Ecclesiarum, to make such a distinction. Jean-Paul Sartre, coming from a philosophical point of view, reached the same conclusion. Our small group of Catholics led by their local bishop also processed down a street praying. Although ecumenical meetings are organized in a religious spirit, the Council does not seem to envision a specifically religious course of cooperative action, instead making a vague call to work for the common good. This spiritual ecumenism also includes many initiatives in which believers from different churches meet to pray and proclaim the gospel together—without any intention of proselytizing and with people remaining completely faithful to their churches. The Latin term more clearly indicates that we are speaking primarily of an increase in extension, not in intensity. It is in this sense that Catholic triumphalism has been abandoned, in favor of a more perfect emulation of the humility and service shown by Christ and the apostles. Ecumenism And Interreligious Dialogue: Unitatis Redintegratio, Nostra Aetate (REDISCOVERING VATICAN II) by Edward Idris Cardinal Cassidy. The Council recognizes that, among the diverse sects, not all are agreed that ecumenism is even a desirable endeavor. The new vademecum is based on John Paul’s teaching in Ut unum sint; Vatican II’s decree on ecumenism, Unitatis redintegratio; and two documents produced by the Pontifical Council: the Directory for the Application of the Principles and Norms of Ecumenism (1993), and The Ecumenical Dimension in the Formation of those Engaged in Pastoral Work. The Anglicans, and to a lesser degree the Lutherans and Moravians, might also be called Churches, but only in the highly equivocal sense discussed above. Most authorities date the beginning of the modern ecumenical movement to the Edinburgh (Scotland) World Missionary Conference of 1910. 7, ed. One observation the pope made during his homily struck me. (UR, 3) Yet Christ’s body is the Church, the only concrete realization of which is the Catholic Church. It does not say that the Catholic Church lacks unity. In this regard some famous meetings stand out that have marked the ecumenical journey during these fifty years: the meeting of Paul VI with the Patriarch Athenagoras, the innumerable meetings of John Paul II and of Benedict XVI with various leaders of Christian churches, the meeting of Pope Francis with the Patriarch Bartholomew in 2014, and finally, a few weeks ago, the meeting in Cuba with Kirill, the Patriarch of Moscow, that opened up a new horizon for the ecumenism. In that view, the quotation above would be misinterpreted to mean that the separated Christians receive their gifts by virtue of belonging to some mystical, invisible Church of Christ that is united only on a spiritual plane, and they have no need of the Catholic Church. 9:37) Jesus replies: Do not forbid him. Since baptism is a sacrament of initiation into the life of faith, one may only reap its full benefits if one persists in faithful participation in the system of salvation, administered sacramentally by the Church. 170-171. Since only the Catholic Church possesses this fullness of grace, as discussed above, it follows unequivocally that the Church here is the Catholic Church. It is the moment, I believe, to make a qualitative leap forward, like a ship arriving at the lock of a river or a canal that allows for forward navigation at a higher level. This is only logical and consistent with the decree’s earlier assertion that there is only one flock, as well as with the supposition that Christ’s will for the Church’s unity is not an idle wish, unessential to salvation. 2. The body of Christ is the Church, so all the baptized are in the Church, even though not all are of the Church. (UR, 21). (UR, 11) The concern here, as always, is to facilitate dialogue, not to suppress it. The dissenters, in their act of separation, lose the unity which remains in the Catholic Church as something she can never lose. Together with Lumen Gentium and Orientalium Ecclesiarum, the decree on ecumenism titled Unitatis Redintegratio establishes the Second Vatican Council’s position on the Church’s relation to other Christians. Ecumenism is specifically Christian, as it comes from Christ’s wish that all who believe in him should be gathered into one flock. To this day, the Anglicans and Lutherans claim to have a valid episcopate in historic succession from the Apostles. That is to say, the Church’s catholicity is deficient only in separated Christians, so this is not a deficiency in the Church as such, but in the imperfect communion of the separated Christians. In any case this is what converted me to a love for Christian unity, although I had been accustomed by my studies in the period before the Council to regard the Orthodox and Protestants only as “adversaries” to refute with our theological arguments. Chapter I – Catholic Principles on Ecumenism The title of the document is taken from the opening words of the Latin text. ecumenical dialogue, prospects for future achievements and the individual participant’s. Most notably, the Council applies the words of Matthew 18:20, a verse traditionally applied to the Church, to the bond between Catholic and non-Catholic. (UR, 11) Note the term ‘also’; the intent is to make Catholic dogma as intelligible to other Christians as it already is to Catholics. THE PATH TO UNITY AMONG CHRISTIANS - Reflections on Unitatis redintegratio. From Decree on Ecumenism (Unitatis Redintegratio) #6 For reflection or discussion: • In what way is the Ecumenical movement considered a renewal of the Church? These distinctions depend not on the organic centrality of the doctrine, but on the level of authority or definitiveness with which the Church has pronounced on the question. The spokes begin at distant points of the circumference, but little by little as they get nearer the center, they get closer to each other until they form a single point. (cf. The Council suggests that ecumenical dialogue may be aided by keeping this in mind: When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a ‘hierarchy’ of truths, since they vary in their relation to the fundamental Christian faith. Il n’est pas défini en termes de « retour » mais de rapprochement en vue de l’unité • Pendant la période préparatoire, un « Secrétariat pour l’Unité des Chrétiens » est créé par le pape. This ecumenical worship is motivated by the desire to serve and minister even to separated Christians, sharing whatever graces of the Church they are equipped to receive. The Council first appeals to those Christians who confess faith in Jesus Christ as God and Lord and as the sole Mediator between God and men, to the glory of the one God, Father, Son and Holy Spirit. Let me explain. The ecumenical path after Vatican II. [3] Unitatis redintegratio, Decree on Ecumenism, Second Vatican Council [4] Lumen Gentium, 12, Dogmatic Constitution on the Church, Seco nd Vatican Council. Rather, it recognizes that not all error is culpable, and that there is much of the true Christian faith to be found outside the visible Catholic Church. Wie steht Papst Benedikt heute zu seiner Entscheidung, zurückzutreten? cit.) In short, whatever salvific activity is present in other Christian communities comes from their imperfect communion with the Catholic Church. . From the point of view of evangelization, we need to return to the time of the apostles. The baptized are really incorporated into the Church on some level, and so by the same token the Church has a responsibility for all Christians. It means rather allowing the whole Church to benefit from its positive achievements once they are freed of certain excesses and hardening of positions that were due to the overheated climate of that time, and to political interference and subsequent polemics. Does this imply a defect? Overview The first important clarification needed is that ecumenism, as understood in Unitatis Redintegratio, applies only to Christians. Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. (UR, 1), The above account of ecumenism describes the perspective of separated Christians, since the ecumenical movement existed only among Protestants prior to the Council. 11.Augustine, The Answer to Faustus a Manichean, 32, 18, trans. In this way, other Christians can better appreciate the organic structure of Catholic doctrine, so that what may seem arbitrary or extraneous is better understood in connection with the central mysteries of faith. All the blessings of the New Covenant are entrusted to the Apostolic College alone, headed by Peter. Una realizzazione Ergobit. [16] Second Vatican Council, Decree Unitatis redintegratio, 15.1. 2: Churches and Ecclesial Communities in the West. Below are some quotes from Evangelii Gaudium that… I believe something similar has happened among Christians. By such common worship, separated Christians may share in the graces of the Church, including that of unity, albeit imperfectly. To celebrate the 50th anniversary of the Second Vatican Council's Decree on Ecumenism, Unitatis Redintegratio (1964-2014), the Canadian Conference of Catholic Bishops (CCCB), through its Episcopal Commission for Christian Unity, Religious Relations with the Jews and Interfaith Dialogue, has published a new popular resource, "A Church in Dialogue, Catholic Ecumenical Commitment". Here the Council is speaking of the time shortly after the Ascension, when all believers belonged to the one Church of Christ. This is not Catholicism, but a Protestantism so homogenized that most devout Protestants would reject it, being faithful to their particular traditions. The Council candidly acknowledges that there are obstacles to full communion with the Catholic Church, caused by differences in doctrine, discipline, and ecclesiology. This document can be found online on the Vatican website through its title. Earlier popes and councils expressed a similar desire for reunion, without denying traditional Catholic belief about the universal Church. They are often not aware of any disobedience to Christ’s Church. For example, if Protestants object to a Marian doctrine of the Church as being non-Biblical or extraneous to the faith, the response is not to exclude that doctrine from discussion, but to show how that doctrine is hierarchically linked to more central doctrines, e.g., the Incarnation. The phenomenon of formalism already began in antiquity once the creative phase of the great dogmas ended. To participate in the fullness of Catholic unity, it is necessary to accept the faith whole and entire. A particular Church has a valid episcopate and Eucharist, whereby it possesses a constitution analogous to that of the Catholic Church as a whole. In the Catholic Church, this imperative informed the post-Conciliar reform of liturgy and catechesis, which removed or de-emphasized elements that might lead to hostility toward other Christians. - Unitatis Redintegratio, 21 Nov 1964 This outstanding decree of the Second Vatican Council has laid down upon us some major Catholic Principles and its Practice on Ecumenism that has an everlasting effect in the Church’s life and journey towards full communion with the “separated Churches and communities” or our “separated brethren”, as the ecumenical council calls them. A humble self-emptying, setting aside their rightful prerogatives in order to proclaim a unity... 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