The Search for

Christian Unity

A popular version of the Directory for the Application of Principles and Norms on Ecumenism

Catholic Bishops’ Conference of England and Wales

© 2002 Catholic Bishops’ Conference of England and Wales

www.catholic-ew.org.uk

Published in January 2002 by the Catholic Communications Service, 39 Eccleston Square, London SW1V 1BX. ccs@cbcew.org.uk

Printed by Hastings Printing Company Ltd, St Leonards-on-Sea

ISBN 0 905241 21 5

Contents

Foreword by Cardinal Cormac Murphy-O’Connor 5

Introduction 7

Preface 9

I. The search for Christian unity 10

II. Organisation in the Catholic Church 18at the service of unity

III. Ecumenical formation in the Catholic Church 27

IV. Communion in life and spiritual activity 42among the baptised

V. Ecumenical co-operation - dialogue 60- common witness

Further reading 72

Index 74

Foreword

I wish to wholeheartedly commend this popular versionof the Ecumenical Directory. The ecumenical journey is,as I have said, a ‘road with no exit’.

It is my sincere hope that through the study of thisdocument the work of ecumenism will be given newimpetus in dioceses and parishes. As the Pope recentlysaid, the journey may sometimes seem a long one but‘The invocation “ut unum sint” is … a bindingimperative, the strength that sustains us. … It is on Jesus’prayer … that we base the hope that even within historywe shall be able to reach full and visible communionwith all Christians’ (Novo Millennio Ineunte, n. 48).

Cardinal Cormac Murphy-O’ConnorArchbishop of WestminsterPresident, Bishops’ Conference of England and Wales

5

Introduction

This is a shortened version of the Directory for theApplication of Principles and Norms on Ecumenismwhich was issued by the Pontifical Council forPromoting Christian Unity in 1993. The 1993 Directory ismuch fuller than the earlier versions published in 1967and 1970. Not only does it give Vatican II’s teaching onecumenism (especially in the Decree UnitatisRedintegratio), but it also gathers together theteaching, legislation and guidance issued since thattime by successive Popes, the Holy See and the Code ofCanon Law. Our shorter version focuses mainly on thoseparts of the 1993 Directory judged by the editors to beof more immediate concern to clergy and laity at‘grassroots’ level, and tries to present the material in away which is both accurate and readily accessible. Inpreparing the text we also consulted with ourecumenical partners via the Theology and Unity Groupof Churches Together in England.

This shortened version is published under the authorityof the Catholic Bishops’ Conference of England andWales. Nevertheless, it must be stressed that only the fullDirectory is the official and authoritative text. This wasapproved by Pope John Paul II on 25 March 1993, andsigned by Cardinal Cassidy, then the President of thePontifical Council for Promoting Christian Unity, and byBishop Duprey, the Secretary. The English translation waspublished by the Catholic Truth Society in 1993.

The text that follows is based entirely on the Directoryitself, but in a few places a short editorial explanation is

7

inserted. These are printed in square brackets, thus: [ie.

traditions other than the Eastern Orthodox].

The Directory frequently uses the expression ‘Churchesand Ecclesial Communities’. ‘Ecclesial Communities’ arecommunities which the Catholic Church sees as havingsome, though not all, of the necessary elements of theChurch of Christ. Either by their own desire or thepractice of Vatican II they are not called ‘Churches’. Inthis shorter directory we simply say ‘Churches andCommunities’, or more briefly still, ‘traditions’.

How to use this directory

This shortened version of the Directory gives a simplifiedtext. The numbers at the end of each paragraph refer tothe sections in the original document.

After each major topic there is a question or series ofquestions. These can be used for private reflection or,better still, for discussion in a small group. Thesequestions are marked with a question mark.

At key points there are also suggestions ‘for action’,marked with an arrow.

At the end of each chapter is a list of ‘keywords andideas’. These give an overview of the main themes thathave been discussed. They are followed by somesuggestions for action or questions. This section ismarked with an exclamation mark.

8

9

Preface

The Catholic Church has gathered a great deal ofecumenical experience over the last thirty years. Thisexperience, together with the need for Catholics to playa greater part in ecumenism, means that accurateteaching and up-to-date discipline are called for. TheDirectory aims to provide this. (1-3)

The Directory is addressed first and foremost to thebishops who, with the Pope, are responsible forecumenical policy, but it also concerns Catholics ingeneral, who are called to pray and work for the unityof Christians. (4)

It should also be helpful to our brothers and sisters inother Christian Churches and Communities, so that theycan better understand our ecumenical attitudes. (5)

The Directory has five chapters:‘I. The search for Christian unity’ makes the CatholicChurch’s ecumenical commitment very clear.‘II. Organisation in the Catholic Church at the service ofChristian unity’ describes how the Church officiallystructures its search for unity.‘III. Ecumenical formation in the Catholic Church’ dealswith the vital issue of learning about ecumenism andforming an ecumenical attitude.‘IV. Communion in life and spiritual activity among thebaptised’ spells out appropriate ways of sharing in prayerand in both sacramental and non-sacramental worship.‘V. Ecumenical co-operation, dialogue and commonwitness’ looks at practical details of working, witnessingand sharing in dialogue together.

I. The search for Christian unity

This chapter looks at why we must work for Christianunity

Ecumenism is a response to the grace of God. It calls allChristians to faith in the kind of Church God wants, tohope that Jesus’ prayer - ‘May they all be one’ - may oneday be answered in its fullness, and to charity which isthe Spirit’s gift uniting all believers.

‘The Second Vatican Council clearly asked Catholics toreach out in love to all other Christians with a charitythat desires and works actively to overcome in truthwhatever divides them from one another.’ (9)

This chapter gives the teaching of the Catholic Church onecumenism as developed at the Second Vatican Councilin the 1960s and also afterwards. It forms the doctrinalbasis of the whole Directory. (10)

The basis

The Church and its unity in the plan of GodGod is drawing all human beings, and all creation, intounion with himself. To accomplish this the crucified andrisen Christ is calling human beings into the new Peopleof God, the Church. This Church embraces an immensevariety of men and women. To establish this People,Christ called the twelve Apostles, with Peter as head, andgave them the task of preaching the Gospel, celebratingthe sacraments, and leading the People of God in love.The Church continues to be served by the ordained

faith, hope and love

all together

10

ministry of bishops, priests and deacons. What holds theChurch together are the bonds of faith and sacrament,and a ministry which is hierarchical. (11/12)

United in this way, the People of God forms acommunion - to give it its Greek name, koinonia,‘fellowship’. From Vatican II, this idea of communion hashad a powerful influence on official teaching about theChurch. (11/12)

The Church as communionFundamentally this communion is fellowship with God -with the Father through Christ in the Holy Spirit. Thefellowship reaches its fullness in heaven, but it is presenthere on earth as well. When Christians are united infaith, hope and love, in common teaching andsacraments, and in the guidance of their pastors, theyare part of that communion. Each local diocese,gathered round its bishop, makes present, ‘in this place’,the one communion and Church of Christ. (13)

This communion is between dioceses as well as withinthem. This world-wide communion is maintainedespecially by the communion between the bishops, andbetween them and the Bishop of Rome, Peter’s successor.(14)

Each local diocese has the mission from Christ to bringthe good news of the Kingdom to more and morepeople, offering them this communion with God andwith everyone who already shares in it. As each diocesecarries out this mission, the prayer of Jesus is beingfulfilled: ‘Father, may they be one in us, as you are in meand I in you, so that the world may believe it was youwho sent me’ (John 17:21). (15)

in communionwith God and

with each other

communion ...between dioceses

communion ...for mission

11

At the same time this unity-in-communion also containsa rich diversity of peoples and cultures, across the worldand across the centuries: Christ’s Church is indeed‘catholic’. The very richness of this catholicity sometimesgives rise to tensions - but, in spite of these, the Spirit ofGod is always at work calling Christians, in all theirdiversity, to ever deeper unity. (16)

It is Catholic teaching that this one Church of Christ‘subsists’ in the Catholic Church. What this means is thatthe whole of revealed truth, sacraments and ministry arefound in it, although as individuals we Catholics do notmake full use of these gifts of Christ. This Catholicteaching needs to be remembered when we refer toother Christian communities as ‘other Churches andCommunities’, etc. (17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1.‘The Catholic Church embraces with hope the

commitment to ecumenism as a duty of the Christianconscience, enlightened by faith and guided by love’ (PopeJohn Paul II, Ut Unum Sint, 8). What does it mean to takeseriously our duty to be committed to ecumenism?

2. How do you try to carry out the mission of the Church inyour parish? How could you do it better with otherChristians? (see para 15)

3. Paragraph 16 suggests that unity involves diversity. Howcan we have unity without uniformity?

4.Why are you a Catholic and not a member of a differenttradition? What is it about the Catholic Church that youthink is distinctive and valuable?

communion ...in diversity

12

Where we stand now

Divisions among Christians and the re-establishing of unityFrom the very beginning of the Church, folly andsinfulness weakened its unity, and rifts soon appeared,but much more serious divisions arose later on. Theeastern Churches and the Church of the west divided,and then, in the west, deeper divisions emergedconcerning discipline, doctrine and the nature of theChurch. All the same, the communion between us,though damaged, has never been completely destroyed.While the fullness of unity belonging to the one Churchof Christ has always remained in the Catholic Church,other Churches and Communities have still been inpartial communion with us, and, as the Decree onEcumenism, Unitatis Redintegratio (UR), puts it, ‘TheSpirit of Christ has not refrained from using them asmeans of salvation’ (UR3). (18)

At the same time, Christians should never be satisfiedwith these lesser forms of communion. They do notcorrespond to the will of Christ, and they weaken theChurch in the exercise of its mission. In the twentiethcentury especially, the grace of God has moved membersof many traditions to strive to overcome these divisionsby prayer, repentance and meeting together. This iswhat is meant by ‘The Ecumenical Movement’. (19)

At Vatican II, the Catholic Church pledged itself to workfor Christian unity. It defined this unity as ‘confession ofone faith ... the common celebration of divine worship ...the fraternal harmony of the family of God’ (UR2). Thiskind of unity of its very nature requires the full visiblecommunion of all Christians - in Catholic teaching this is

partialcommunion -how others relate to us

the ecumenicalmovement

defining unity

13

the ultimate goal of the ecumenical movement. This doesnot however mean that we have to sacrifice the greatdiversity that has grown up among Christians, as long asthis diversity is faithful to the apostolic tradition. (20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

What do you think of the definition of unity in paragraph 20?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

What can we do?

Ecumenism in the life of ChristiansAll who have been baptised in Christ’s name are by thatvery fact called to commit themselves to the search forunity; to live our baptism is to take part in Christ’smission of making all things one. (22) Catholics,therefore, are invited to co-operate in this:

‘Where ecumenical work is not being done, or not beingdone effectively, Catholics will seek to promote it. Whenit is being opposed or hampered by sectarian attitudesand activities that lead to even greater divisions ... theyshould be patient and persevering.’ (23)

There are two opposite dangers here:• indifferentism (ignoring important differences);• proselytism (coercive persuasion).

When Catholics are in ecumenical contact with otherChristians they need to:

working forunity

dangers andpossibilities

14

• act honestly, prudently and with knowledge of theissues;

• know their own Church - its discipline and itsecumenical principles;

• have accurate knowledge of the Christian traditionsthey are dealing with. (23/24)

Ecumenism gets right to the heart of Christianspirituality. It calls for ‘a change of heart and holiness oflife, along with public and private prayer for the unity ofChristians’ (UR8). After all, those who identify withChrist must identify with his prayer, above all his prayerfor unity; those who lead a life of repentance will besensitive to the evil of divisions and will pray forconversion; those who seek holiness will be able torecognise it also outside the visible boundaries of theCatholic Church. (25)

The different levels of ecumenical activityEvery level of the Church - parochial, diocesan, nationaland universal - has its appropriate forms and disciplinefor ecumenical work.

At parish level, for instance, the pain that is felt byfamilies whose members belong to different traditionsand cannot receive Holy Communion together can be anincentive to prayer and ecumenical effort.

At the national level, members of a Bishops’ Conferenceshould work together to develop effective ecumenicalrelations with other Christian traditions in their region.After all, they share the same culture.

At the global level it is for the whole College of Bishopswith the Pope to make the necessary decisions about

change of heart

15

restoring full communion with other Churches, and forguiding ecumenical activity throughout the world.(26/29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1.What have you learnt from the above section?

2. How can we avoid ecumenism becoming a search for thelowest common denominator?

3.What is the difference between encouraging people to jointhe Church (eg. through RCIA), and proselytism?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Complexity and diversity of the ecumenicalsituationEcumenical situations can be diverse in the extreme, andat times quite unprecedented, so there is a special needfor the apostolic ministry of the bishop, in order toencourage the disheartened and moderate theimprudent, and ensure that our ecumenical life isconducted on Catholic principles.

When Catholics are in the majority it is obvious that theecumenical scene will differ from when they are in theminority compared with other Christians. It will bedifferent again when the majority population belongs toa non-Christian faith. Nevertheless, even when Catholicsare in the majority, it is essential to be ecumenicallyactive: the ecumenical movement needs to involve thewhole Church. (30/32)

the bishop

the whole church

16

Sects and new religious movementsThis describes a world-wide phenomenon today, which isvery complex and varies enormously. In many cases thesereligious groups have little or no interest in fosteringgood relations with the Catholic Church. The localbishop must decide on the appropriate policy regardingthe ones in his diocese. The principles of co-operationoutlined in this Directory only apply to Churches andCommunities which do have ecumenical relations withus. (35/36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Communion/koinoniaUnity not uniformity

SubsistsChange of heart/conversion

Ecumenism at all levels

Survey your parish and local ecumenical relationships

Take each of the words in turn and ask yourself about ecumenism in your area

As a result, what do you notice?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

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II. Organisation in the CatholicChurch at the service of

Christian unity

This chapter looks at who does what

In different parts of the world, Catholic dioceses oftenexist side by side with other Christian Churches andCommunities, sharing with them a common spirituality,a common ethnic and cultural background, and acommon political history. In addition, these othertraditions often have their highest authority in regionscorresponding to the territory of a particular Bishops’Conference. These circumstances can lead to very fruitfulecumenical relations and can benefit the ecumenicalmovement generally. (37-38)

Vatican II entrusted leadership in the Catholicecumenical task to the bishops throughout the world: tothe whole College of Bishops with the Pope for theworld-wide Church, and to bishops or Bishops’Conferences for local dioceses and regions. It is, then,their responsibility to regulate the work of the personsor commissions that are described here. (39-40)

The diocesan ecumenical officer

The bishop needs to appoint a competent person tofulfil this task. His/her responsibilities will include:

• animating the work of the diocesan ecumenicalcommission;

ourcircumstances

can help

who regulates?

the work of the officer

18

• encouraging diocesan initiatives concerning prayer forunity;

• seeing that ecumenical attitudes influence diocesanactivity;

• representing the Catholic community in relation toother Christians and their leaders;

• facilitating contacts between other Christian leadersand the bishop, clergy and laity;

• advising the bishop and other members of the dioceseon ecumenical matters;

• keeping in touch with ecumenical officers andcommissions in other dioceses.

Even when personnel are scarce, or when Catholics are inthe majority, it is still right to appoint an ecumenicalofficer for whatever ecumenical work may beappropriate. (41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Who is your diocesan ecumenical officer?

What does he/she do?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

You may want to write to the ecumenical officer perhaps toinvite him/her to meet you, or to discover what resources forecumenism may be available for use at local level.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

19

The diocesan ecumenical commission

The bishop should set up a commission or secretariat toimplement his ecumenical policy and promoteecumenical activity in the diocese. If necessary, severaldioceses may jointly form such a commission. (42)

The membership should reflect the Church as a wholeand include clergy, male and female religious, and laitywith the relevant (especially ecumenical) skills. It wouldbe a good idea to have representation from the diocesancouncil of priests, the pastoral council and the diocesanor regional seminary.

In general, the commission should co-operate with othergroups or persons in the diocese that have anecumenical purpose. It should be in contact withparishes, with religious communities and with layorganisations. It should be a support for the ecumenicalofficer. (43)

More specifically, the commission’s terms of referenceshould include:

• putting into effect the decisions of the Churchauthorities on ecumenical matters;

• keeping in touch with the ecumenical commission ofthe whole Bishops’ Conference;

• encouraging spiritual ecumenism;• taking forward the ecumenical formation of clergy and

laity by means of day conferences, seminars and thelike;

• taking an interest in the way seminary students arebeing prepared for the ecumenical dimension of theirfuture ministry;

the commission’smembership and

work

terms ofreference

20

• promoting good relations between Catholics andother Christians;

• initiating dialogue with other Christians at diocesanlevel;

• promoting joint witness to the Christian faith and co-operating with other Christians in such matters aseducation, peace and justice, and culture. (44)

Parishes, too, should be encouraged to take part inecumenical initiatives at their local level, sharing theirecumenical experience with other parishes and with thediocesan authorities. (45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Who are the members of the Diocesan EcumenicalCommission?

How could they help you?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Discover what the Commission does and the resources theymay have to help your parish ‘take part in ecumenicalinitiatives at local level’. (45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

21

The ecumenical commission of theBishops’ Conference

Each Bishops’ Conference needs to set up a commissionof bishops for ecumenical affairs, assisted by experts(clerical, religious and lay), if possible with a permanentsecretariat. This commission is to give guidance onecumenical matters connected with the region. If theConference is too small for a commission of bishops, atleast one bishop should be given responsibility foroverseeing the commission’s work, which is as follows:(46)

• doing most of the things the diocesan commission(above) has to do, but for the wider territory;

• putting into effect any instructions from the Holy See;• facilitating co-operation between diocesan ecumenical

officers, and between commissions, across the region,and arranging meetings;

• assisting other commissions and sections of theBishops’ Conference to have an ecumenical dimensionto their work;

• helping to set up dialogues and consultations withother Christian traditions at national level, andappointing qualified people to take part in them;

• keeping in touch with the ecumenical work of othergroups, such as the religious orders and others inconsecrated life;

• maintaining contact with the Bishops’ Conference andwith the ecumenical commissions of other Bishops’Conferences, and also with the Pontificial Council forPromoting Christian Unity. (47)

the task of theBishops’

ConferenceCommittee for

Christian Unity

22

Religious orders and societies ofapostolic life

The particular commitments of these communities in theChurch, and the circumstances in which they frequentlylive out these commitments, mean that they enjoyspecial opportunities for ecumenical thought and work.In a way that is consistent with their calling they should,for instance:

• raise awareness of the ecumenical importance of thereligious life - conversion of heart, holiness, prayer, andservice are at the very heart of the ecumenicalmovement;

• help people to realise the ecumenical aspect of thevocation of all Christians to a life of holiness, byoffering guidance in spiritual formation, prayer andthe service of others;

• arrange meetings among Christians for liturgicalprayer, for retreats and spiritual exercises and for thedeeper understanding of Christian spiritual traditions;

• develop relationships with religious communities inother Christian traditions, sharing experience andresources;

• collaborate with other Christians in working for socialjustice, peace and the care of creation, and in the fieldsof health and education.

These religious communities will naturally need to workwithin the ecumenical policy of the bishop and theBishops’ Conference, keeping contact as appropriate withtheir ecumenical commissions and with the Holy See.

It would be a good idea if the central authorities ofthese religious communities each appointed a delegate,

the ecumenicalwork religious

orders andsocieties should

undertake

23

or a commission, to foster their ecumenical commitmentand to be responsible for ecumenical formation, adviceand practical initiatives. (51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1. If you are a member of a religious order how many of the

above practical points are you involved in?

2.What more could your order do to forward theecumenical journey?

3. If you are not a member of a religious order find out whatreligious congregations working locally are doing toforward ecumenism.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Organisations of theCatholic faithful

At every level in the Church, from the parochial to theinternational, there are organisations for spiritualrenewal, peace and justice, education and economic aid.All these need to pay serious attention to the ecumenicalaspects of their work. (52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

How far do our parish organisations ‘pay serious attention’ tothe ecumenical aspects of their work?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

localorganisationshave a part to

play

24

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~If you are a member of a Catholic organisation (eg. SVP,UCM, CWL), find out who are your equivalents in otherdenominations locally. See if there are ways you could dosome aspects of your work together.~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Pontifical Council for Promoting Christian Unity

At the level of the universal Church, the PontificalCouncil operates as a department of the Vatican, and itsbrief is that of promoting full communion among allChristians. It tries to promote an ecumenical spirit andecumenical activity within the Catholic Church, andcultivates relations with other Churches andCommunities. It is responsible for the properinterpretation of the Catholic principles of ecumenism; itarranges official dialogues at the international level; itappoints Catholic observers to various internationalecumenical bodies. At times, it issues directivesapplicable to the entire Catholic Church. It maintainscontact with bishops and with Bishops’ Conferences andtheir ecumenical commissions. It is important thatcommunication between these and the PontificalCouncil should be a two-way affair, because thisstrengthens ecumenical life across the Church andintensifies communion within it. (53/54)

the work of thePontificalCouncil

25

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Catholic structures for ecumenism

Raising awarenessDeveloping relationships

Co-operation

What do these words mean in practice in your local situation?

What one thing might you do as a result of reading/studying this chapter?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

26

III. Ecumenical formation in the Catholic Church

This chapter looks at learning about ecumenism andhow we can develop an ecumenical attitude.There arefour sections:A. Formation of all the faithfulB. Formation of pastoral ministers (ordained and lay)C. Specialised formationD. On-going formation

The search for Christian unity is everybody’s concern inthe Church: laity and clergy alike. All need to beeducated and formed to play their appropriate part, andthe means of such formation are already to hand in theCatholic Church. (55)

People and circumstances vary enormously, so methodsof formation have to be ‘tailored’ and flexible.Ecumenism calls for a conversion of heart and a changeof attitude, so those in charge need to proceed verysensitively and often very gradually. (56)

When a scheme is being worked out for steadilydeveloping ecumenical formation, whether for teachersor for those in pastoral ministry, there are some basicprinciples to bear in mind. There should be:

• from the very start, a deepening of biblical anddoctrinal knowledge, together with a study of thecountry’s history and its ecumenical situation;

• a study of the history of Christian divisions, and of theeffort to heal them;

everyone’sconcern

flexible approach

basic principles

27

• a study of the doctrines of other Churches andCommunities in their historical context;

• a study of theological dialogues and studies incommon, with any clarification that has resulted.

This developing formation will lead those involved todistinguish real differences of principle from matters oflegitimate diversity, and will prevent merely subjectiveinterpretations of other Christians’ belief and life, andindeed of Catholic doctrine itself. As the formationprogresses, concern for the unity of the Catholic Churchand concern for communion with other Christiansshould become two sides of the same coin, and quiteinseparable. (57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

In the light of your own local situation put this list in order ofpriority for action. Decide how you will go about getting itstarted.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

A. Formation of all the faithful

The gift of unity that Our Lord prayed for on the nightbefore his Passion is something of fundamentalimportance for every member of the Church, imbued aseach is with the Spirit of Christ.

• In the first place this unity is our union with Christhimself - in one movement of love that, through Christ,extends to the Father and to our neighbour;

• secondly, this unity is our communion with the whole

unity withChrist - the

Church - otherChristians

28

Church world-wide - through being in communionwith the particular diocese we belong to;

• thirdly, this unity is the fullness of unity we seek withall other Christians. (58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

What is the connection between your own personal growthin holiness and Christian unity?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The means of formation

Hearing and studying the Word of God in the BibleAlong with us, our fellow-Christians have a deep loveand reverence for the holy scriptures; so if we study theBible lovingly and listen to it with attention, one and thesame Word of God will strengthen the path to unity. (59)

PreachingThe different parts of the liturgical year offer manyopportunities for preaching on themes connected withunity. ‘Preaching should concern itself with revealing themystery of the unity of the Church, and, as far aspossible, promoting visibly the unity of Christians.’ (60)

Teaching the faith (catechesis)Religious education (for the young and for adults) is acrucial time for forming ecumenical attitudes. To ensurethat this happens, however:

• We must teach the whole of Catholic doctrine, firmlyand charitably, and remember that some doctrines are

we are formed indifferent ways

29

nearer the very heart of Christian revelation thanothers (what is known as the ‘hierarchy of truths’).

• We must present the teaching and practices of otherChristian traditions correctly and honestly, recognisingthat many very valuable elements of Christ’s Churchare found there, and that God uses these Churches andCommunities as means of salvation. This will help us tosee more clearly the truths we hold in common,deepen our own Catholic faith and better appreciatethe faith of other Christians.

• Our religious education should arouse a real desire forunity, and a resolve to purify ourselves humbly ofunnecessary obstacles that we might be putting in the way.

• We must make clear that a truth of faith can often beexpressed in more than one way - because this can helpecumenical understanding and dialogue. (61)

LiturgyThe liturgy can make a positive contribution to the unityof Christians, because the liturgy both celebrates unityand furthers it. This is true above all of the Eucharist, soit is vital that the Mass be celebrated well, to give thefaithful the best opportunity to be drawn into closerunity with God and with each other. Liturgical prayer forunity, such as the Votive Mass for Unity in the Missal, isan important resource as well; so are the unity servicesduring the Week of Prayer in January or near Pentecost.These can all help to form ecumenical attitudes. (62)

The spiritual life‘Change of heart and holiness of life, along with publicand private prayer for the unity of Christians, should be

30

regarded as the soul of the whole ecumenicalmovement’ (UR8). To live a genuine spiritual life isalready to share deeply in the ecumenical movement.

Catholics must learn to value the spiritual riches in otherChristian traditions. These include the scriptures, someor all of the sacraments, the gifts of the Holy Spirit andthe key virtues of faith, hope and charity. There is themystical tradition of the Eastern Churches, theirmonastic life (and that of the Anglicans); there are theriches of Anglican worship and piety, evangelicaltraditions of prayer and the forms of Protestantspirituality. Catholics need to know all these much betterand, where appropriate, be enriched by taking part inthem. (63)

Other means of formationWorking together for the ‘social Gospel’, strugglingtogether for human rights and in the cause of peace,sharing concern for the integrity of creation, are allformative of an ecumenical attitude, especially whenthere is joint reflection on the specifically Christianreasons for doing this. (64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

From this list of means of ecumenical formation which onedo you think should come first?

Make a list in order of priority of what you could do inpractice.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

31

Where can formation flourish?

These are some of the places where human and Christianmaturity, and the sense of companionship andcommunion, can grow. They are also the seed-bed of awelcoming ecumenical attitude: (65)

In the familyVatican II called the family ‘the domestic church’. In thefamily, day by day, unity is strengthened or weakenedaccording to the quality of its loving and communiontogether. The ideal family is a community open to theChurch and to society, and a community where prejudiceis resisted.

Mixed marriages have a special responsibility here, asthey endeavour to live out their common baptism acrossthe divisions, and to be builders and examples ofChristian unity through the quality of their life together.(66)

In the parishThe parish ‘should be, and proclaim itself to be, theplace of authentic ecumenical witness’. Through thepreaching and catechesis that goes on in the parish theparishioners should be formed in the ecumenical spirit.Someone in the parish needs to be given responsibilityfor promoting and planning ecumenical activity, andcollaborating with the parishes and congregations ofother Christians. A parish, of course, should also witnessto the unity of the Church by the quality of its owninternal relationships, and the charity and mutualrespect between its members. (67)

we are formed indifferent places

32

In the schoolSchools of all types should have an ecumenicaldimension to their RE syllabus. They should be trainingyoung hearts and minds in openness to dialogue and inthe things that make for peace and good relationships.At the relevant level, the school should teach youngpeople genuine ecumenism according to the doctrine ofthe Catholic Church, and other subjects, such as historyor art, should be awake to ecumenical implications.Teachers, therefore, need to be adequately informedabout the history and teaching of other Christiantraditions. (68)

In Catholic associationsThese ought not to be inward-looking, but open toconsultation and the sharing of experience with similarbodies in other traditions, and, where it would help,eager to work with them. (69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

1.What have you discovered from this section?

2.What ideas do you see here for local initiatives?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

33

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Ecumenism is everybody’s concernAuthentic ecumenical disposition

All need to be educated and formedGrowth through spirituality

Importance of the BibleImportance of doctrine

Awareness of different methods of formationAwareness of different places

Know your faith - know the faith of other Christians

In the light of the above and your consideration about what action you will take as a result of this chapter,

what one thing will you do and when?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

B. Formation of those in pastoral ministry

ORDAINED MINISTERS

‘The candidate for the ministry needs to develop fullythose human qualities which make a person acceptableand credible among people, checking regularly his ownlanguage and capacity for dialogue, so as to acquire anauthentically ecumenical disposition.’ These qualitiesapply to permanent deacons as well as to bishops andpriests. (70)

a) Doctrinal formation

The ecumenical dimension in formationEcumenical activity has to be fully consonant with thefaith the Catholic Church has always professed, yet open

candidates needto develop anecumenicaldisposition

part of theCatholictradition

34

to dialogue and free from subjective interpretations ofeither Catholic doctrine or that of other traditions.Students can therefore be confident that theunchanging dogmatic statements of the Church willalways convey the revealed truth if we interpret themproperly; yet they also need to learn the differencebetween the revealed truth itself and the historicallyconditioned ways of formulating it. They shouldappreciate the difference between the fundamentalapostolic tradition and merely ecclesiastical traditions.They should also recognise that there can be a perfectlylegitimate variation in theological language, so thatformulations can often be complementary, notcontradictory. The ‘hierarchy of truths’ (see 61) mustalways be respected - ie. not all the truths we hold byfaith are equally central to the mystery revealed inChrist. (73-75)

The ecumenical dimension in theological formationIt is not merely a question of adding a course onecumenism to the syllabus - each different subjectshould emphasise, where appropriate:

• our common Christian heritage of truth and holiness;• the riches of spirituality, liturgy and doctrine proper to

other traditions;• points of disagreement, which encourage deeper

exploration of the Word of God: this can helpdistinguish real contradictions from only apparentones. (76)

The ecumenical dimension of individual theological subjectsEvery subject on the theological syllabus should reveal alink with the mystery of the unity of the Church. Acomparative approach like that in paragraph 76 should

commonChristianheritage

ecumenism ispart of the

whole syllabus

35

lead to an awareness of the riches of whole Christiantradition, and inspire fidelity to it. ‘When studentscompare their own patrimony with the riches of theother Christian traditions of east and west, whether intheir ancient or modern expression, they will becomemore deeply conscious of this fullness.’ (77)

This is true of all the disciplines, right across the syllabus,from scripture and the Fathers through to pastoral andsociological studies: all of them can contribute to agreater sense of the fullness of the Christian tradition.(77-78)

A specific course on ecumenism During seminary training there should be a compulsorycourse on ecumenism. A general introduction shouldcome near the beginning of the curriculum, so thatstudents will be more alive to the ecumenical dimensionsof all that they study, and a full treatment towards theend so that it can be integrated into their wholetheological formation.

The content will vary with circumstances, but topics suchas these would be important:

• the notion of ‘catholicity’ (the Church as world-wideand all-embracing), and the Catholic understanding ofthe visible and organic unity of the Church;

• the doctrinal basis and justification for ecumenicalactivity - especially the real but incomplete communionthat already exists between Christians;

• the history of our divisions and of the efforts to healthem - where we are at present;

• different forms and ‘models’ of unity;• what the various Christian Churches and Communities

specific courseson ecumenism

36

are like today, their life and structure, their spirituality,their doctrinal emphases, their forms of worship;

• spiritual ecumenism and prayer for unity;• particular problems, such as shared worship, mixed

marriages, the role of the laity (especially women) inthe Church. (79-80)

It would, of course, be wise to invite lecturers andexperts from other communities, especially to deal withthe teaching and life of their own tradition. (81)

b) Ecumenical experienceEcumenical formation of students ought not to bemerely theoretical, but be related to the livedexperience of other traditions. Meetings, socialising,discussion and dialogue could usefully be organised,including meetings between students for the ministry.Beyond this, authorities locally must make decisionsbecause circumstances vary so widely. (82)

NON-ORDAINED MINISTERS AND HELPERS

a) Doctrinal formationFor lay catechists, teachers and other helpers, and ininstitutes of religious, pastoral and educationalformation, the same type of programme and principleswould apply as for ordained ministers - but adapted tothe type of participant. (83)

There are also the religious communities of variouskinds. These too, in ways appropriate to them, need toshare in the ecumenical life of the Church. Ecumenicalformation should begin in the novitiate and continuethroughout the time of formation. Every subject should

experience aswell as theory

ecumenicaleducation for all- for catechistsand teachers

- for religiouscommunities

37

have an ecumenical dimension, and there should be aspecific course on ecumenism as well. Each religiousinstitute should have a specialist trained in ecumenism,to be responsible for the ecumenical commitment of thewhole institute. (84)

b) Ecumenical experienceLaity with ecumenical responsibilities should beencouraged to develop contacts and exchanges withother Christian Churches and Communities. For religious,exchanges of information, or spiritual and even materialhelp, could be organised with the monasteries andreligious communities of other traditions. (85-86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~If you are • an ordained priest• a deacon• a seminarian or teach in a seminary• a member of a religious order• a catechist or in another lay ministrywhat aspects of the above do you think you need to knowmore about?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

- for lay people

38

C. Specialised formation

The importance of formation for dialogueCatholic universities, and other Catholic institutes ofhigher education, have a key role in preparing peoplewho might later take part in official dialogue. Suchdialogue will need:

• sincere faith commitment (otherwise dialoguebecomes a mere academic exercise);

• a constant searching for new paths towards unity,through greater fidelity to the Gospel and theChristian faith;

• a conviction that official dialogue is not a privateconversation, but is on behalf of the whole Church, sothat it must be coherent with the Church’s teaching;

• a respect for the convictions of one’s dialogue-partners, and a recognition that they can help us tounderstand and explain their faith and life;

• a recognition that not everyone is equally qualified totake part in such dialogue, since there are varyingdegrees of education, maturity of mind and spiritualprogress. (87)

Ecclesiastical faculties of theologyEcumenical questions should be studied in the firstdegree course, and then again at the second degreelevel, where specialised courses in ecumenism should beoffered. Naturally, the ecumenical dimension should bepresent throughout the whole programme. (88)

Catholic universitiesThere should be an ecumenical dimension whenever thesubject calls for it. There can be ecumenical meetingsand conferences, ecumenical matters treated in

39

university journals, the fostering of good relationsbetween Catholic and other Christian students, jointprayer and retreats in line with the principles of sharedworship; and joint action in peace and justice issues. (89)

Specialised ecumenical institutesThere is a need, in every part of the Church, for instituteswhere research and teaching on ecumenism areconducted in co-operation with other Christians. Theseprovide an important resource for the ecumenical workof the Church. (90)

[The meaning of this chapter on ecumenical formation is more fully

developed in a document of the Pontifical Council for Promoting

Christian Unity, The ecumenical dimension in the formation of those engaged in

pastoral work, March 1998 - see Briefing, vol 28 no 3, 19 March 1998.]

D. On-going formation

Both ordained and non-ordained ministers and workersfor the Church need frequent up-dating in ecumenicalaffairs, because the scene is in constant development.Bishops and religious superiors should give carefulattention to the systematic instruction of priests,religious, deacons and laity on the current state of theecumenical movement. Ministers from other Churchescan be invited to explain their own traditions, and tospeak on pastoral issues which are so often common toall. Local and regional meetings of clergy have thepotential to deepen relationships and enable problemsto be worked on together. The seminaries and othertheological institutions could offer opportunities for on-going formation. The media, especially the religiousmedia, can provide a useful service by giving

up-dating

40

information on recent developments. Joint spiritualmeetings and retreats, etc., give the opportunity toreflect and pray together about unity, share spiritualexperience, and explore elements of spirituality whichare held in common, as well as those specific to aparticular tradition.

It is desirable that from time to time there be anevaluation of the ecumenical life of the diocese,religious community, etc. (91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Different but similar formation for varying types of ministryOpen to dialogue - develop contacts

Ecumenical dimension to study ‘across the board’Every subject should have an ecumenical dimension

Experience must go alongside theory

In the light of the above, what ecumenical formation,or in-service training, do you think you need most urgently?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Pass on this request/information to the appropriate personin your diocese.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

41

IV. Communion in life andspiritual activity among

the baptised

This chapter looks at appropriate ways of sharing inprayer and in sacramental and non-sacramentalworship. It does this under three sections:A.The sacrament of baptismB. Sharing spiritual activities and resourcesC. Mixed marriages

A.The sacrament of baptism

By baptism a person is truly incorporated into Christ andinto his Church, and is reborn to a sharing of the divinelife: so baptism is the sacramental bond of unity amongall who have received it. But baptism is only a beginning,for it is directed towards acquiring the fullness of life inChrist, and should lead to a complete profession of faith,a complete incorporation into Christ’s system ofsalvation, and to Eucharistic communion. (92)

Baptism must be conferred:• with water• with a formula clearly indicating that it is done in the

name of the Father, Son and Holy Spirit.

It is essential that all Christian traditions celebratebaptism in this way, and that they agree as closely aspossible about its significance and what is necessary fora valid baptism. There needs to be a dialogue betweenthem, so as to reach a common understanding of thesacrament, a mutual recognition, and agreed proceduresin cases of doubt. (93/94)

baptism is abeginning

how baptism isconferred

42

In reaching such common understanding, the Catholictradition would want to say:

1. Baptism by immersion or by pouring, together withthe Trinitarian formula, is of itself valid, so if a giventradition’s liturgical books prescribe either of thesemethods the baptism must be considered valid - unless,in a particular instance, there are serious grounds fordoubting that the minister has followed the ritual.

2. The minister’s insufficient faith does not invalidate abaptism, as long as he/she intended to do what theChurch does. This intention is presumed, unless thereare serious grounds for doubting it.

3. Doubts sometimes arise on how the water was used,or whether it was used at all. The practice of merelysprinkling, especially over several candidates at once,can easily lead to doubts about validity. The normalpractice of the tradition concerned should beinvestigated before a judgement is made. (95)

Catholics may join with other Christians incommemorating the baptism which unites them, and inrenewing their baptismal promises. (96)

Although baptism incorporates a person into Christ andhis one Church, in practice this can only be into a givenChurch or Ecclesial Community. Accordingly, baptismcannot be conferred by two ministers of differenttraditions. It is perfectly in order, though with thebishop’s permission:

• for the minister of another tradition to read a lesson,offer a prayer, etc., at a Catholic baptism;

common baptismbut into oneparticular

church

43

• for a Catholic minister to do the same at a baptism inanother tradition, if invited, provided that thecelebration does not conflict with Catholic principles ordiscipline. (97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Even though we hold a common baptism, why does theCatholic Church say we cannot be a full member of twoChurches?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Godparents, in the strict canonical sense, should bemembers of the same tradition as that of the baptism.They are there not only for the candidate’s Christianeducation, but to represent a faith community and toguarantee the candidate’s faith and desire formembership. However, because of the closeness of faithbetween the Catholic Church and the Eastern Orthodox,a suitable Orthodox Christian may be a godparent, for agood reason, at a Catholic baptism as long as the othergodparent is a Catholic and the candidate’s Catholiceducation is provided for. Equally, a Catholic may be agodparent at an Orthodox baptism, if invited.

Because of our common baptism, and ties of blood andfriendship, a member of another [ie. non-Eastern Orthodox]

Christian tradition may be a witness [not technically a

godparent] at a Catholic baptism, as long as there is aCatholic godparent as well. Equally, a Catholic may be awitness at a baptism in another tradition. (98)

godparents -who and why

44

All Christians have the right to be received into fullcommunion with the Catholic Church, if in consciencethey ask for it. In some circumstances it may then benecessary to ascertain the validity of their previousbaptism. This is the procedure:

1. For Eastern Christians, their rite of baptism is certainlyvalid, so all that is needed is to establish the fact ofthe baptism. This would also cover confirmation,because (even if it is not mentioned on the certificate)in the Eastern tradition confirmation is administeredwith baptism.

2. For other Christians, if there has been an agreementon baptism with their Church or Community, all that isneeded is to ascertain that baptism was celebratedaccording to that agreement. If an official certificatehas been given there is no reason to doubt thevalidity, unless in a particular case there are seriousreasons to do so. If there has been no agreement withthe tradition in question, that should still notautomatically lead to doubt.

3. If, after investigation, doubt persists, the Catholicminister will baptise conditionally, explaining what heis doing and why he is doing it. Such a baptism shouldbe celebrated in private.

4. Bishops’ Conferences should issue guidelines for thereception of baptised Christians, taking into accountthat they are not catechumens, and may already haveconsiderable knowledge and experience of theChristian faith. (99-101)

is a previousbaptism valid?

45

If baptised Christians are received at the Easter Vigil,there should be a clear distinction between them andthose who are to be baptised. (100)

Regarding the sacrament of confirmation, there hasbeen no agreement so far with the Reformationtraditions, so Christians who are received from thesetraditions should be confirmed in the Catholic Churchbefore they take their first Holy Communion. (101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

1. How do you welcome people from other Christiantraditions into your local situation?

2.What have you learnt from the above section?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

B. Sharing spiritual activities and resources

Appropriate sharing is much to be encouraged, andincludes such things as prayer, liturgical worship and theuse of sacred things and places. There is a two-foldprinciple at work here:

1. We are already in real communion with all thebaptised. The gifts which Catholic faith believes to bebestowed in fullness upon the Catholic faith (ie. thewhole of revealed truth and all the means ofsalvation) exist in varying ways outside the CatholicChurch’s visible boundaries. Churches and

distinguishingbaptised andnon-baptised

confirmationbefore

communion

principles forsharing

46

Communities not in full communion with us havesignificance and value in the mystery of salvation,because the Spirit of Christ uses them as means ofsalvation. So in varying ways their celebrations ‘areable to nourish the life of grace ... and provide accessto the communion of salvation’ (UR3-4). This realcommunion between us can be expressed in sharedprayer and liturgy.

2. We are not yet in full communion, because ofdifferences of faith and understanding. Unrestrictedspiritual sharing would be incompatible with this.

So rules are needed to allow for sharing which isappropriate to the different traditions.

(Note: Catholic priests are not permitted to concelebrate the Eucharist

with ministers of any other tradition, because concelebration is a visible

expression of full communion in faith, worship and community life.)

There needs to be give and take (‘reciprocity’) about thissharing, because good will and charity are at the heart ofit. There needs to be consultation between the authoritiesconcerned to see how this can best work. (102-106)

‘Catholics ought to show a sincere respect for theliturgical and sacramental discipline of other Churchesand Ecclesial Communities and these in their turn areasked to show the same respect for Catholic discipline.One of the objectives of the consultation mentionedabove should be a greater mutual understanding ofeach other’s discipline and even an agreement on howto manage a situation in which the discipline of oneChurch calls into question or conflicts with the disciplineof another.’ (107)

consult

47

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

What do paragraphs 102-107 mean in practice in your area?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Prayer in commonCatholics should be positively encouraged to pray withtheir fellow Christians. Such prayer in common is alreadya step towards unity. There are all kinds of needs weshould pray for together: eg. for peace, for the family,for social concerns. It is right to pray together in times ofcrisis or thanksgiving, or when we are rememberingthose who have died for our country.

Prayer in common is most appropriate of all when weare praying for unity itself, such as during the Week ofPrayer for Christian Unity. In planning unity services,representatives of all the traditions can get together,making use of their common heritage of hymns andprayers, but also of the riches belonging to theindividual Churches. The venue can be either a church ofone of the participants, or some other suitable place.The form of dress for those leading the service should beagreed beforehand. (108-113)

Other forms of spiritual sharing include days ofrecollection, retreats, and joint study of the variousspiritual traditions. There may also be permanentassociations for a deeper spiritual searching; butvaluable though these are, our real differences ofdoctrine must not be forgotten, nor the CatholicChurch’s teaching about sacramental sharing. (114)

make the effortto pray with

others

practical ideas

other ways

48

The celebration of the Eucharist on the Lord’s Day is thefoundation and centre of the whole liturgical year, thatis why Catholics are obliged to attend Mass on that day.For that reason, it is better not to hold ecumenicalservices on Sundays, because Catholics would still haveto go to Mass. (115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1. How do you celebrate the Week of Prayer for Christian

Unity in your area?

2.What from these four sections could you do?

3. Does paragraph 115 cause difficulties locally? If so, howcould these be tackled?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Sharing in non-sacramental liturgical worshipBy ‘liturgical worship’ we mean worship according to thebooks and customs of a particular Church or Community,presided over by a minister or delegate of that tradition.The non-sacramental liturgy of a particular tradition willoften be preferred to a specially constructed unityservice. Catholics are encouraged to take part in these. InCatholic services of this kind (eg. Evening Prayer) otherministers may have the place and liturgical courtesiesproper to their rank, and Catholic ministers may accept asimilar invitation in the services of other traditions. (116-119)

If their own minister is unavailable, Christians fromanother tradition may be given a Catholic funeral, unlessit was clearly against their will. (120)

on Sundays?

unity services

funerals

49

There can be prayers for other Christians, living or dead,during a Catholic liturgy, sacramental or non-sacramental (eg. the Intercessions at Mass); but it is anancient tradition that during the Eucharistic Prayer onlythose in full communion with the Catholic Church arementioned by name. (121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Write a bidding prayer for next Sunday with ecumenism inmind. Whom would you include and why? (You might alsolike to include something in the parish newsletter orbulletin.)

It has been suggested that local congregations regularly prayfor one another’s particular needs during Sunday worship.Does this happen in your area? Could the practice beintroduced?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Sharing in sacramental liturgical worship -especially the Eucharist

a) Sharing with members of the Eastern Churches.There is a very close communion in matters of faithbetween the Catholic Church and the Eastern Churches.They possess true sacraments: above all, the priesthoodand the Eucharist. This encourages liturgical sharing -even of the Eucharist - in the right circumstances. But theEastern Churches may well have a stricter discipline,which we must respect. (122)

A Catholic may ask the minister of an Eastern Church forthe sacraments of penance, Eucharist and anointing of

praying forothers

respect thediscipline

how to approachan eastern church

50

the sick, if there would be a genuine spiritual advantageand if a Catholic minister is only available with greatdifficulty. Indifferentism and the danger of error must beavoided. The Eastern discipline must be observed as faras possible regarding frequency, confession beforeCommunion, and the Eucharistic fast. If the particularEastern Church restricts Communion to its ownmembers, a Catholic should not attempt to receive it.(123-4)

Catholic ministers may give the sacraments of penance,Eucharist and anointing of the sick to Eastern Christians,if they freely ask for them and are properly disposed.There should be due consideration of the Easterndiscipline, and no suggestion of proselytising. (125)

Catholics may read the lessons at Eastern sacramentalliturgies and an Eastern Christian may do the same atCatholic sacraments. (126)

A Catholic minister may take part in an Eastern Churchwedding, if invited, and a Catholic may be bridesmaid orbest man. Equally, an Eastern Christian may bebridesmaid or best man at a Catholic wedding. (Thegeneral discipline of both Churches about taking part insuch weddings must be observed, of course.) (127-8)

b) Sharing in sacramental life with Christians of otherChurches and CommunitiesThere are two principles here that need to be kept inmind, and never separated:

1. A sacrament is an action of Christ and of his Body theChurch. When a given community celebrates asacrament it is both a sign and a source of that

who can do what

principles

51

community’s unity in faith, worship and communitylife. So, for instance, Eucharistic Communion isinseparably linked to ‘ecclesial’ communion (ie. theChurch-fellowship.)

2. At the same time, baptism does bring members ofother traditions into a real (though incomplete)‘ecclesial’ communion with the Catholic Church, andbaptism of its very nature is the beginning of aprocess. It is directed towards acquiring the fullness oflife in Christ, and finally to full EucharisticCommunion, which is the food that unites us moreand more deeply to Christ and his saving work.

In the light of these two principles, taken together, theCatholic Church normally restricts Holy Communion,penance and anointing of the sick to her own members.But exceptionally the same two principles enable theChurch to permit (and even commend) access to thesesacraments to other Christians in certain circumstancesof grave and pressing need. (129)

What are these circumstances?

1. Danger of death - in danger of death, Catholicministers may give these sacraments to baptisedChristians of other traditions, provided that:

• their own minister is unavailable;• they ask of their own accord;• they manifest Catholic faith in the sacrament they desire;• they are properly disposed.

2. Other circumstances of ‘grave and pressing need’ -each diocesan bishop is strongly recommended to

practicalapplications

52

issue rules for judging other circumstances of graveneed, and for verifying the conditions in paragraph 1above. [The bishops of Britain and Ireland have done so, in their

teaching document One Bread One Body, 1998, paras 95-117.] Heshould first take into account any rules the Bishops’Conference has issued, and consult with the otherChurches and Communities of his own diocese.Catholic ministers will judge individual situationsaccording to these rules, where they exist. Otherwise,they should judge according to the rules of thisDirectory. (130-1)

If Catholics are in grave need under the conditions listedabove, they may only ask for these sacraments from aminister of a Church whose sacraments are valid in theeyes of the Catholic Church, or from someone who [ie. as

an individual] is known to be validly ordained. (132)

The scripture lessons at a Catholic Eucharist should beread by a Catholic, but for a good reason the bishop mayallow another Christian to do so. But a homily which ispart of the liturgy itself is reserved to the priest ordeacon, because it is the presentation of Christian faithand morals in accordance with Catholic teaching. (133-4)

At weddings, other Christians may be the chiefbridesmaid or best man, and Catholics may do the sameat weddings in other traditions. (136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Not being able to share fully in the Eucharist causes pain toall concerned.What can we do to help lessen it?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

53

Sharing other spiritual resourcesCatholic churches are normally reserved for Catholicworship, but if other Christians do not have a place oftheir own, or lack the liturgical objects, the bishop mayallow the use of both. They may also, with permission,make use of Catholic cemeteries. (137)

Where ecumenical relations are good, and financial andpastoral considerations seem to suggest it, seriousthought could be given to the shared ownership ofchurch premises, or shared use over a longer period. Inthese cases, consideration needs to be given to thereservation of the Blessed Sacrament, in view both ofCatholic theology and the respect required, and ofecumenical sensitivity. There will need to be agreementabout how the various disciplines are going to beobserved, and a written agreement regarding financialmatters and anything arising from civil or ecclesiasticallaw. (138-40)

In Catholic schools there must be respect for the faithand conscience of pupils and teachers from othertraditions. Their clergy should be free to give spiritualand sacramental care to their own faithful. With thebishop’s permission this can include the use of the schoolchapel. (141)

Catholic hospitals and homes for the elderly shouldpromptly inform the appropriate ministers of thepresence of their members. They should offer everyfacility for dignified spiritual care, including the use ofthe chapel. (142)

buildings

shared ownership

schools

hospitals andhomes

54

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

What possibilities do these paragraphs suggest for localecumenical action in your area?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

C. Mixed marriages

‘Mixed marriage’ here means any marriage between aCatholic and a baptised Christian not in full communionwith the Catholic Church. (143)

The Church’s first concern is to uphold the indissolublebond of marriage and the family life that flows from it.This is easier to achieve when both partners belong tothe same Christian faith community; mixed marriagesoften give rise to difficulties regarding Christiancommitment and family harmony. In principle, then,marriage between people of the same tradition is thething to be encouraged. (144)

At the same time, the number of mixed marriages hasgrown, and even though they have their difficulties theyhave very valuable aspects too, and they can make a realcontribution to the ecumenical movement. This isparticularly the case when both partners are faithful totheir religious duties. (145)

The Church and especially her ministers and theirassistants have a special responsibility for instructing andsupporting Catholics in mixed marriages, to help themlive their faith. They must also care for the couple assuch, in marriage preparation, in the wedding itself, and

difficulties

values

support andencourage

55

in the married life afterwards. Bishops could usefullydraw up guidelines for this pastoral care. (146)

If possible, this pastoral care should be carried out jointlywith the minister of the other tradition. (147)

During marriage preparation, there should be greatemphasis on the positive riches the couple share asChristians, and they should be encouraged to foster allthat can lead to unity. Yet they also need to be faithfulto their own commitment, and not ‘paper over’ realdifferences. They would be advised to learn about theirpartner’s personal religious convictions, as well as thoseof his/her Church or Community. They should recognisethe fundamental importance of praying together as ameans of spiritual harmony and the usefulness ofreading the scriptures together. (148-9)

The couple have to be instructed on the essentialpurposes and nature of marriage, and they must notexclude these. The Catholic partner will be asked toaffirm that he/she is prepared to avoid the dangers ofabandoning the Catholic faith, and to do all in his/herpower to have their children baptised and brought up inthe Catholic Church. The partner from the othertradition must be told of the Catholic’s responsibilities,but no formal promise is required of him/her. Indeed,this partner may feel a similar but opposite obligation.

They should be invited to discuss the Catholic baptismand upbringing of the children, and if possible come toa decision on the matter, before they marry. An explicitrefusal by the non-Catholic partner will be one factor tobe considered - among others - when the bishop or hisdelegate decides on a dispensation. (150)

preparation

what about thechildren?

56

The Catholic parent must do his/her duty of passing onthe Catholic faith to the children, but with a properrespect for the other parent’s conscience and regard forthe stability of the family and the marriage. If, in spite ofhis/her best efforts, the children are not baptised andbrought up as Catholics, the Catholic must still share theCatholic faith in other ways, by contributing to theChristian atmosphere of the home, by being wellinformed about Catholicism and ready to explain it, andby praying with the family for Christian unity. (151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

1.What questions, or areas, arising from this section need tobe raised as people prepare for marriage?

2. How can we support people in mixed marriages?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Invite a local member of the Association for Inter-ChurchFamilies to meet with you or talk to the appropriate peoplein your parish.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Although doctrinal differences prevent full communionwith the Eastern Churches, there is in both traditions asound and consistent teaching of the faith, and thepresence of true sacraments. So in the pastoral care ofmarriages between Catholics and Eastern Christiansthose in either Church can be assured that the childrenwill, in any case, be nourished by the sacramental

betweenCatholics and

EasternChristians

57

mysteries of Christ. Family prayer can be enriched by thediversity of liturgy and devotion that will be available tothem. (152)

A Catholic is obliged to marry before a Catholic priest ordeacon, plus two other witnesses. This obligation iscalled ‘canonical form’. If a Catholic marries in an EasternOrthodox Church without a dispensation from ‘canonicalform’, he/she acts unlawfully, but the marriage is valid.But if a Catholic marries in any other tradition withoutdispensation, the marriage is invalid, as well as unlawful.(153)

The bishop may dispense the Catholic from this for aserious reason, eg. to preserve family harmony. But themarriage must still be public in nature, and the exchangeof consent must be expressed once only, at one religiousservice where one presiding person receives themarriage vows.

The bishop may permit a Catholic priest or deacon toattend such a wedding, and they may accept thepresiding person’s invitation to offer prayers, read fromthe scriptures, give a brief address, and bless the couple.Similarly, at a Catholic wedding, the bishop may permitthe presiding priest or deacon to extend the sameinvitation to a minister of the other tradition. (154-8)

A mixed marriage normally takes place outside Mass,because of problems with Eucharistic sharing forwitnesses and guests, though for a good reason thebishop may permit a Nuptial Mass. In this case, thedecision on giving Holy Communion to the non-Catholicspouse must be governed by the rules explained earlier,

unlawful butvalid

the wedding

58

bearing in mind that two baptised Christians celebratingthe sacrament of marriage are in a very special situation.(159)

Even though the husband and wife in a mixed marriageshare two sacraments - baptism and marriage - in theirmarried life Eucharistic sharing can only be exceptional.The rules about sharing outlined earlier must beobserved. (160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Common baptism

MembershipReal but partial communion

Prayer in commonPrayer for each other

Appropriate and specific circumstancesSupport for mixed marriages

What have you discovered from this chapter?

Will you be taking any action?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

inter-communion?

59

V. Ecumenical co-operation -dialogue - common witness

This chapter looks at the practical aspects of working,talking and sharing together.

When Christians live and pray together as in chapter IV,they are witnessing to the faith they share, to theirbaptism and to their fellowship of life and gifts. Butthere are many other forms of ecumenical co-operationthat express and promote this fellowship, and enhancethe witness to the Gospel’s saving power before a worldin need of Christ. The contribution Christians can maketo all the areas of life where the need of salvation ismanifested will be more effective when they make ittogether, and are seen to be doing so. Hence they willwant to do everything together that is allowed by theirfaith.

We are limited in what we can do by divergence inteaching, by wounded memories and by a long history ofseparation - but co-operation can help overcome thesebarriers and it can reveal what already unites us. (161-2)

The form or structure that ecumenical co-operation cantake varies a great deal, of course, from the short-term‘one-off’ meeting to permanent councils andcommittees. We turn to the latter now. (163-5)

Councils of Churches and Christian CouncilsCouncils of Churches [and, in the four nations of Britain and Ireland,

‘Churches Together’] consist precisely of those: Churches and‘Ecclesial Communities’. Christian Councils have a widermembership. The purpose of both is to facilitate

do everythingtogether which is

allowable

getting together

60

dialogue, common work and witness, the overcoming ofmisunderstanding, and prayer. The only authority theyhave is that accorded to them by their constituentbodies. Since these Councils are an important form of co-operation it is a welcome development that the CatholicChurch is increasing its contacts with them. (166-7)

The decision to join a Council, and the oversight ofCatholic participation in it, is the responsibility of thebishop or bishops of the territory in question. Whilebishops are considering whether to join they should bein touch with the Pontifical Council for PromotingChristian Unity. (168)

Before deciding to join a Council, bishops need to besure that their membership of it will not blur the uniqueand specific identity of the Catholic Church, and that it iscompatible with the Catholic Church’s understanding ofitself. Councils are not, and must not try to become,Churches in themselves. The voting system, the decision-making process, the manner of making publicstatements and the degree of authority attributed tosuch statements, together with the system ofrepresentation, all need to be clearly settled beforeCatholic membership is decided on. (169)

Catholic membership of these Councils is quite distinctfrom the relationship between the Catholic Church andthe World Council of Churches. The latter does not haveauthority over these Councils. (170)

Deciding to join is to take on a serious responsibility, andthe Catholic Church needs to be represented by well-qualified and committed people. (171)

not churches inthemselves

a seriousresponsibility

61

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1.What is the name of your local ‘Churches Together’ (or

Council of Churches) or equivalent?

2.What does it do?

3.Who are its members?

4. How involved is your church?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Ecumenical dialogueDialogue necessitates openness about oneself, and trustin what others say about themselves. It is a listening anda questioning, and a readiness to be questioned. Onemust be ready to clarify one’s views further, and tomodify one’s personal views and behaviour. It enablesthe participants to identify the areas where they are inaccord and where they differ. They try to discover theroots of these differences, and then assess whether theyare really obstacles to a common faith. When they arereal obstacles, they try to overcome them in the light ofthe faith they already hold in common. (172)

Local dialogue can range from the most informal andevery-day conversation, to organised discussions amongvarious classes of people (professional people, clergy,theologians, etc.). Then there are formal dialoguesbetween representatives specifically appointed by theChurches. Before the results of the formal dialogues canengage the Church officially, the authority appointingthe representatives must give its approval. Catholics whotake part need to be well informed about their faith,and careful to represent the Church faithfully. (173-5)

openness isnecessary

types of dialogue

62

As Vatican II says (UR11), the manner and order in whichCatholic truth is expressed should not be obstacles toagreement, though of course the Catholic position mustbe presented clearly and fully. But it does need to be inwords and ways that our dialogue-partners canunderstand. Catholics in dialogue must remember the‘hierarchy of truths’: while all revealed truth demandsthe same acceptance of faith, some truths are nearerthan others to the foundations of the Christian message.(176)

The report of a dialogue commission will have intrinsicweight because of the competence of its authors, but itwill not be binding on the Catholic Church until theauthorities of the Church have approved it. (177-8)

The members of the People of God must, at their variouslevels, be involved in the process of judging an AgreedReport, and thus exercise the ‘sensus fidei’ (the God-given grasp of the faith). So every effort must be madeto bring the results of dialogues to the attention of allChurch members, together with the necessaryexplanations. It is to be hoped that every Church orCommunity involved in the dialogue will do the same -and indeed other traditions too. Not just the doctrine offaith, but the life and prayer of faith must enter into theprocess of ‘reception’, by which the whole Church makesits own the results of dialogue, in a process of listening,testing, judging and living. (179-180)

If an Agreed Statement is expressing the faith in a new(or newly discovered) way, this can enrich the Church. AsVatican II taught (UR6), the revealed truth itself is onething, and the particular way it has been formulated isanother. It is useful, though, that this new language

remember thehierarchy of

truths

results ofdialogue to becommunicatedand received

63

should avoid ambiguity [‘fudge’], especially when seekingagreement on points that were traditionallycontroversial. (181)

Faculties of theology have an important part to play inthe process of reception - and the final judgement mustbe made by the Church’s teaching authority. (182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1.What makes for good dialogue?

2.What principles would you lay down for dialogue?

3.What do you know about the Agreed Statements alreadyproduced (eg. those with the Anglicans and with theMethodists)?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Common Bible workVeneration of the scriptures is a fundamental bond ofunity between Christians. If Christians read the Word ofGod, and do so together, it will strengthen this bond ofunity and enable them to be more open to the unifyingaction of God. Everything should be done to encouragethis joint Bible study. Work together in producingsuitable editions of the Bible would be a great help here- and a witness in itself. (183)

Catholics should share in this study of the scriptures, allthe way from local parish-groups to professional biblicalscholars. This combined work can reveal how ourdifferent doctrinal positions, and our differentapproaches to the Bible itself, can lead to different

the scriptures - a fundamental

bond

study togetherand discover new

things

64

interpretations of the Bible text. At the same time,Catholics will certainly learn from the experience andthe traditions of the different Churches. They will seecertain passages in a new light, and discover God’s Wordanew. They will experience with joy the unifying powerof God’s Word, and will be encouraged, together withtheir fellow Christians, to find its meaning in relation tothe world of today. (184-6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~You have been asked to organise a Bible study on ‘commonwitness’. What text would you choose and how would youorganise the session?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Common liturgical textsChristians in the same cultural area should agree acommon version of at least the most important prayers,psalms and scripture readings. A common collection ofhymns, and co-operation in producing liturgical music,would be desirable as well. (187)

Co-operation in catechesisCo-operation in catechesis can certainly enrich theCatholic Church’s own life, and that of the othertraditions. It is also a valuable form of common witnessto the Gospel. All the same, collaboration in this fieldcan only be limited: there are differences between us,and sometimes profound ones. In any case, catechesis isnot just about teaching doctrine; it is about initiatingsomeone into the whole Christian life, with a full sharingin the sacraments of the Church. (188)

agree commonliturgicalresources

co-operation incatechesis where

possible

65

Co-operation in institutes of higher studiesCo-operation in theology and related disciplinescontributes to research, enriches theological education,and strengthens the ecumenical formation of clergy andother pastoral workers. It also enables Christians toaddress together the intellectual challenges of the day.(191)

In the first stages of theological education, students arestill receiving their basic formation in the faith andtradition of their own Church. For Catholics, the teachersof these first-level doctrinal courses, including theintroductory course on ecumenism (see paragraphs 79-80), should be Catholics themselves. Nevertheless, therecan be ecumenical co-operation in other ways, even atthis level. Catholic students could, for instance, attendcourses at the theological colleges of other Churches andCommunities, bearing in mind the usefulness to them ofthe course in question, the quality and ecumenicalattitude of the teacher, and the maturity of the students.(192-4)

After the basic theological formation is complete, and atsecond and third degree level, visiting lecturers fromother traditions could well be invited to give courses onthe doctrinal positions of the Churches and Communitiesthey represent. Catholic lecturers could well be invitedto reciprocate. Much of this would depend on thematurity of ecumenical relations in the countryconcerned. (195)

At levels beyond this (ie. theological lecturers, etc.) amuch wider field of ecumenical collaboration is possible.Here we are talking about theological specialists sharingtheir research, and a sharing of libraries, premises and

principles for co-operation at

highereducational level

66

other resources. There are in some countries Catholicinstitutes specifically geared to ecumenical theology andpractice - all the better if they can co-operate withsimilar institutes of other traditions, and have membersof other traditions on their staff. Elsewhere, there areinstitutes that are ecumenically run, for specific purposessuch as relations with other faiths, or the scriptures, orindeed the whole field of ecumenism. (196-202)

Pastoral co-operation in special situationsEcumenical collaboration can be very effective in thepastoral care of hospitals, prisons, the armed forces,universities, industry and the world of the media.Catholics working in such ecumenical chaplaincies needto co-ordinate with the pastoral structures of their localChurch, and respect the Catholic Church’s ecumenicalnorms especially regarding sacraments and worship.(204)

Co-operation in missionary activityAll ecumenical collaboration is a missionary witness, ofits nature, but we can give ecumenical witness in thework of evangelisation itself. We can co-operate inmission because of our common baptism and theheritage of faith that we share. Catholics would want allwho are called to Christian faith to join with them inthat fullness of communion they believe to exist in theCatholic Church, yet we must still rejoice at the work ofGod’s grace when other Churches and Communitiesdraw people to faith and baptism. (205-6)

As long as the evangelising work of other Churches andCommunities is not sectarian or anti-Catholic, Catholicscan join in supporting the missionary work of all thetraditions together. In the case of missions outside

collaboration inparticularsituations -

hospitals, etc.

co-operate inmission

do not ‘spread’our divisions to

new areas

67

Europe there must be every effort not to transplant tonew areas the human and cultural factors in our originalEuropean divisions. Where it is necessary to make clearthe points of faith or morals where we differ, it must bedone with mutual respect and love. We should nourishnew converts in the ecumenical spirit, but avoidindifferentism or confusion. (207)

It is certainly necessary to co-operate in the mission tothe post-Christian people of our own secularised world.Our common witness to central Gospel truths can be apowerful invitation to a renewed interest in Christianity.We should be studying together the phenomena ofatheism, materialism and secularisation, and the ways ofrelating the Gospel to our multi-cultural world. (208-9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~1. If we are to engage in united witness what are the central

Gospel truths we would want to proclaim?

2. Have you any experience of witnessing to the Christianfaith together with members of other Christian traditions?If so, what was good about it? If not, what could be done inyour area?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Co-operation in the dialogue with other religionsEcumenical contact with our fellow Christians, with theaim of Christian unity, differs radically from dialoguewith the other religions. [The word ‘ecumenism’ refers to the

search for unity between Christians: the search for closer understanding

between Christianity and other world religions is called ‘inter-religious’

or ‘inter-faith’ dialogue.] Yet our contact with these other

mission togetherat home

dialogue withnon-Christians

together

68

religions influences, and is influenced by, our ecumenicalrelations. Dialogue with other religions is something weChristians should be doing together. This is particularlytrue of Christian/Jewish relations, where we can allstruggle with them against anti-Semitism andfanaticism. Christians as a whole can collaborate withother religions in promoting, for religious reasons,family life, respect for minorities, peace and justice. (210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

In the light of this paragraph what should you be doing inyour area?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Collaboration in social and cultural lifeChristians need to collaborate in promoting the dignityof the human person, the blessings of peace and aChristian spirit in science and the arts. They need tocollaborate in the struggle against famine, illiteracy andpoverty, and the unequal distribution of wealth. But allthis collaboration has to go alongside the other forms ofecumenism mentioned earlier, especially prayer.Otherwise the efforts become a sectional interest and anideology, and an obstacle to unity. (211-12) Here are afew specific examples of collaboration. They are notexhaustive: (213)

a) Common study of social and ethical questionsGroups could be set up to witness to basic Christian andhuman values - i.e. ‘Christian humanism’. They couldstudy, eg. the meaning of human work, the value of life,

together forjustice and peace

69

religious liberty, and the forces that threaten suchthings, such as poverty, racism, consumerism, terrorism.The tradition of Catholic social teaching has a valuablecontribution to make here. (214)

b) Co-operation in the issues of human need,development and the stewardship of creation

Development is a response to need, but developmentmust show good stewardship. Catholics must play theirpart in the study and combating of things threateningthe integrity of creation, such as uncontrolledindustrialisation. The whole area of development shouldbe ecumenically addressed at all levels, such aspromoting the dignity of women, peace, and a more justsociety. In global emergencies the Catholic Churchencourages the pooling of resources and co-operationwith all the relevant agencies, Christian and otherwise.(215)

c) Co-operation in the field of medicineIn poorer parts of the world, ecumenical collaboration inproviding health care is essential. There is also the fieldof medical ethics - both a challenge and an opportunityin ecumenical work. Identifying human and Christianvalues is particularly vital here, when research isdeveloping so rapidly, eg. in genetics. The CatholicChurch’s doctrinal stand has to be made clear, and thedifficulties this creates for ecumenical co-operation haveto be honestly faced. (216)

d) Co-operation in the mediaCo-operation is needed to infuse Christian principles intothe media industry, and to educate Christians in thecritical use of the media.

70

There can be joint advisory bodies, joint TV and radioprogrammes, joint educational projects and professionaltraining. There could be common use of satellites andcable TV networks. The formation of Catholiccommunicators should include a significant ecumenicalpreparation. The opportunities for co-operation areenormous! (217-8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~Co-operation

Dialogue between ChristiansReceiving from other traditionsCommon work/witness/study

Role of Churches TogetherInter-faith dialogue

What have you discovered from this chapter?

In the light of this chapter,what other examples of collaboration

do you think are possible (expecially locally)? ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

And finally ....

What will you do about ecumenism now?

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Further reading

Below are some suggestions for further reading andstudy, compiled by the Committee for Christian Unity.

Church documentsSecond Vatican Council documents of particular interestare the Dogmatic Constitution on the Church, LumenGentium, and the Decree on Ecumenism, UnitatisRedintegratio. These can be found, along with the restof the Council documents, in A Flannery (ed.), VaticanCouncil II volume 1 (Dominican Publications 1996).

The Search for Christian Unity is based on the 1993Directory for the Application of the Principles and Normsof Ecumenism which remains the definitive text forfurther study. It is published in the UK by the CatholicTruth Society (CTS).

Essential reading for anyone involved in ecumenism isPope John Paul’s 1995 encyclical Ut Unum Sint. It isavailable from the CTS.

The issue of sacramental sharing, especially in regard tothe Eucharist, is the subject of the 1998 teachingdocument of the bishops of England, Wales, Ireland andScotland, One Bread One Body. This is also availablefrom CTS.

Dialogue statementsThe process of dialogue - bilateral and multilateral - hasresulted in a large number of agreed statements andreports of one sort or another - far too many to list here.However, there are a number of collections available:

72

H Meyer & L Vischer (eds.), Growth in Agreement:Reports and Agreed Statements of EcumenicalConversations on a World Level (Paulist Press 1984)includes the ARCIC I documents and the Lima Report‘Baptism, Eucharist and Ministry’.

J Gross, Growth in Agreement II: Reports and AgreedStatements of Ecumenical Conversations on a WorldLevel 1982-1998 (Eerdmans 2000), picks up where theprevious volume left off.

W G Rusch & J Gross, Deepening Communion:International Ecumenical Documents with RomanCatholic Participation (Paulist Press 1998), fills in somegaps in the other volumes.

Theological worksIt is somewhat risky to identify a couple of useful books.However, when reflecting on issues of church andecumenism many teachers find the following titlesuseful to their students:

A Dulles, Models of Church, Expanded Edition (ImageBooks, 1987)

F Sullivan, The Church We Believe in: One Holy Catholicand Apostolic (Paulist Press, 1988)

InternetA great way to find out about another denomination isto access their web sites - all major denominations havethem and the best way to find them is to use a searchengine. For ecumenical resources, including links tomany documents, the Centro Pro Unione site isinvaluable. It can be found at www.prounione.urbe.it .

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Index

Agreed statement 63Anglicans 31Anointing of the sick 50, 52Anti-Semitism 69Apostolic ministry 16Apostolic tradition 14, 35Atheism 68Authority 61Baptism 14, 42, 45, 56Bible 27, 29, 64Bishop 16, 18, 34, 40, 52, 53Bishops’ Conference 22, 23, 53Catechesis 29, 32, 65Catholic associations 33Catholic churches 54Catholic hospitals 54Catholic schools 54Catholic social teaching 70Catholic universities 39Catholicity 36Chaplaincy 67Christian council 60Churches 8Clergy 19, 20, 27, 40Code of Canon Law 7Common witness 68Communion (koinonia) 11, 28, 36, 45, 46, 52Community 32Confession 51Confirmation 45, 46Conversion 15, 27Council of priests 20Council of Churches 60Creation 23, 31, 70

74

Culture 21, 69Danger of death 52Deacon 34Dialogue 21, 42, 62, 68Diocesan ecumenical commission 18, 20Diocesan ecumenical officer 18, 20Dioceses 18Disagreement 35Dispensation 56Diversity 28Divisions 13Doctrine 27, 29, 34, 35, 37Easter Vigil 46Eastern Churches 31, 45, 50, 57Ecclesial communities 8Ecclesiastical faculties 39Ecumenical institutes 40Ecumenical movement 13Education 21, 23, 66Ethics 69Eucharist 30, 42, 49, 50, 52, 53Evangelical traditions 31Evening Prayer 49Faculties of theology 64The faithful 28Family 32, 69Formation 20, 34, 37, 40, 66Funeral 49Global level 15Godparents 44Grave and pressing need 52Health 23Hierarchy of truths 30, 63History 27, 36Holy See 22, 23Holy Spirit 28Homily 53Indifferentism 14, 68

75

Institutes of higher studies 66Intercessions 50Inter-communion 55John Paul II, Pope 7Judaism 69Justice 21, 23, 40, 69Laity 19, 20, 27, 37, 38Lay catechists 37Libraries 66Liturgy 30, 35, 43, 46, 49, 50, 54, 65Marriage preparation 56Materialism 68Media 40, 70Medicine 70Missionary activity 67Mixed marriages 32, 37, 55Music 65National level 15New religious movements 17Non-Christian religions 68Novitiate 37Nuptial Mass 58One Bread One Body 53Ordained ministers 34Organisations of Catholic faithful 24Orthodox 44Parish 15, 32Pastoral ministry 34Peace 21, 23, 31, 40, 69Penance 50, 52Pontifical Council for Promoting Christian Unity

22, 25, 40, 61Poverty 69Prayer 30, 37, 40, 46, 48Preaching 29, 32Priest 34Profession of faith 42Proselytism 14, 16, 51

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Reception 45, 63Reciprocity 47Religious 20, 22, 23, 37, 40Religious education 29, 30Repentance 15Retreats 40, 48Revealed truth 35Revelation 30Sacramental sharing 51Schools 33Scripture 53, 64Sectarian attitudes 14Sects 17Secularisation 68Seminary 20, 40Shared ownership 54Shared worship 37Social gospel/teaching 31, 70Societies of apostolic life 23Spiritual ecumenism 37Spirituality 35, 46Subsists 12Teaching/teachers 29, 33, 37, 66Theology 35, 66Unitatis Redintegratio 7, 13, 15, 31, 47, 63Unity service 49Validity 43Vatican 25Vatican II 10, 13, 63Wedding 51, 53, 55Week of Prayer for Christian Unity 30, 48Witness 21Women 37World Council of Churches 61

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RECENT PUBLICATIONS

A Spirituality of Work

A Spirituality of Work, produced by the Committee forthe World of Work of the Bishops’ Conference ofEngland and Wales, brings together prayers and Churchteachings on work.

Chapter 1, ‘Work in the sacred scriptures’, examines theplace of human work in God’s plan since the beginning.

Chapter 2, ‘The Church’s teaching on work’, outlines thedevelopment of the Church’s teaching on work,particularly as expressed in the Second Vatican Counciland in the writings of the modern popes.

Chapter 3, ‘Human dignity and the value of work’,explores this further, in the context of human dignityand the wider society.

The fourth chapter provides prayers and meditations forindividuals and for use in groups and church services,and a final section is a list of further Catholic resources.

A Spirituality of Work, A5, 52 pages, £2.50, ISBN 0 905241 18 5.

All publications available fromCatholic Bishops’ Conference of England and Wales

39 Eccleston Square London SW1V 1BX

78

RECENT PUBLICATIONS

Substance Misuse Today: A Catholic Reflection

Substance Misuse Today: A Catholic Reflection, producedby the Social Welfare Committee of the Bishops’Conference of England and Wales, outlines how theChurch might respond, both as a whole and locally, tothe problem of drugs and alcohol misuse.

Substance Misuse Today covers the spiritual aspects ofaddiction, social context, drugs prevention, parish andfamily support, education and treatment, crime andprisons, sport and image. It also provides practicalguidance for those approached by addicts, and anappendix of useful contacts.

Substance Misuse Today: A Catholic Reflection, A4, 52 pages, £3.00, ISBN 0 905241 16 9.

Briefing

Briefing is the official monthly journal of the CatholicBishops’ Conferences of Great Britain. It containsdocuments, information and news from the Church inBritain, Rome and overseas; official documents from theofficial sources.

£29.50 annual subscription.

79

RECENT PUBLICATIONS

Teachers of the Faith: speeches and lectures by Catholic bishops

Six cardinals and three other bishops have contributedto a unique collection of speeches and lectures, entitledTeachers of the Faith. All of the lectures were deliveredin Britain over the last 26 years, and have appeared inthe pages of Briefing, the official monthly journal of theCatholic bishops of Britain.

• Cardinal Basil Hume speaks about his personal faithjourney and Jesus Christ today.

• Cardinal Thomas Winning discusses the Church inthe third millennium.

• Cardinal Cahal Daly’s two contributions concernNorthern Ireland, and the moral challenges facing theChurch.

• Cardinal Joseph Ratzinger’s address is on consumermaterialism and Christian hope.

• Cardinal Johannes Willebrands asks, is Christianityanti-Semitic?

• Archbishop Derek Worlock reflects on Catholiceducation and the 1944 Education Act.

• Bishop Alan Clark discusses the movement toChristian unity.

• Bishop James Sangu of Tanzania examines justice inthe African context.

Teachers of the Faith: speeches and lectures by Catholicbishops, A5, 160 pages, £6.00, ISBN 0 905241 19 3