[35] Hence, through the celebration of the Holy Eucharist in each of these churches, the Church of God is built up and grows in stature[36] and through concelebration, their communion with one another is made manifest. The Church is always in need of this, in so far as she is an institution of men here on earth. It seemed the sleep with the woman in his arms was the only necessity. With this notion, present in the Bible and used in the early Church, the Council defines the deepest mystery of the Church, which is in the image of the Trinitarian communio as an icon of the Trinity (cf. Whatever is truly Christian is never contrary to what genuinely belongs to the faith; indeed, it can always bring a deeper realization of the mystery of Christ and the Church. The Catholic Church claims for herself, in the present as she did in the past, the right to be the true Church of Christ, in which the whole fullness of the means of salvation is given (cf. 7. The Council moreover professes its awareness that human powers and capacities cannot achieve this holy objective - the reconciling of all Christians in the unity of the one and only Church of Christ. Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. To re-establish unity, therefore, it is essential to "impose no burden beyond what is indispensable (Acts 15:28)" (Unitatis Redintegratio, n. 18). 16 The distinction is not yet clearly made in the terminology of the Conciliar texts. The Decree on Ecumenism, aka Unitatitis Redintegratio, was not among the longest or most weighty documents of the Second Vatican Ecumenical Council, but it was certainly ranks among its greatest achievements. Unitatis Redintegratio, n. 3).16 From this distinction derives the fact that ecumenism does not aim to create associations but to achieve communio, which means neither reciprocal absorption nor fusion." He came among us not to be served but to serve.[30]. It was passed by a vote of 2,137 to 11 of the bishops assembled at the Council, and was promulgated by Pope Paul VI on 21 November 1964. 2. Unitatis Redintegratio, n. 14) and that legitimate differences be recognized (cf. He gave His followers a new commandment to love one another,[4] and promised the Spirit, their Advocate,[5] who, as Lord and life-giver, should remain with them forever. Unitatis Redintegratio, nn. In the Decree Unitatis Redintegratio, the Second Vatican Council recognized that the ecumenical movement is a sign of the Holy Spirit's action and said that it considered the promotion of this movement to be one of its principal tasks. 5-8); Ut Unum Sint, nn. 36 and 50). Lumen Gentium, nn. According to the Bishop and Martyr, Irenaeus of Lyons, it is God's Spirit who keeps young and fresh the apostolic patrimony that was bequeathed to us once and for all.4. Unitatis Redintegratio, n. 3; Ut Unum Sint, n. 14), but she now has a dialogical awareness of this and takes the other Churches and Ecclesial Communities into account. It follows that the separated Churches[23] and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. But we rejoice to see that our separated brethren look to Christ as the source and center of Church unity. 5 G. Philips, L'glise et son mystre aux deuxime Concile du Vatican, vol. It is, of course, essential that the doctrine should be clearly presented in its entirety. [20] But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The words of St. John hold good about sins against unity: If we say we have not sinned, we make him a liar, and his word is not in us. Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians. On the contrary, it suggests a new and deeper understanding of the Tradition transmitted to us once and for all. Unitatis Redintegratio, nn. 990; CONC. We must consequently ask ourselves: what are the Catholic principles of ecumenism as they have been formulated in the Decree Unitatis Redintegratio? Wherever this occurs there is a real risk of relativism and indifferentism, of "cheap ecumenism" that ends by becoming superfluous. This active faith has been responsible for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the improvement of the social conditions of life, and the promotion of peace throughout the world. Mhler and J.H. The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of Baptism and by hearing the word of God. Il Concilio Vaticano II. 11, 52. For this reason the Holy Council urges all, but especially those who intend to devote themselves to the restoration of full communion hoped for between the Churches of the East and the Catholic Church, to give due consideration to this special feature of the origin and growth of the Eastern Churches, and to the character of the relations which obtained between them and the Roman See before separation. 9. In this eschatological and spiritual perspective, the goal of ecumenism cannot be conceived of as a mere return of the others to the heart of the Catholic Church. Traduzioni in contesto per "cammino verso il tuo cuore" in italiano-inglese da Reverso Context: E infrango ogni voto sul mio cammino verso il tuo cuore However, "very weighty differences" exist, "not only of a historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth" (Unitatis Redintegratio, n. 19). Ecumenism: expression of the Church's eschatological dynamic. They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians. The Decree on Ecumenism does not consider the separated Churches and Ecclesial Communities as entities that have preserved a residue of elements of varying degrees and according to each case, but as integral entities that shed light on these elements within their overall ecclesiological concept. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church's social teaching and activity - all these should be considered as pledges and signs of the future progress of ecumenism. [1]Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature. The Church therefore needs purification and renewal and must ceaselessly take the way of penance (cf. Unitatis Redintegratio, n. 23). Vatican II's Decree on Ecumenism (Unitatis Redintegratio) was issued on November 21, 1964, the same day as the Dogmatic Constitution on the Church and the Decree on the Catholic Eastern Churches . It serves to prepare the new historical features of the Church, not a new Church but a Church that is spiritually renewed and enriched. 22 Cf. Herders Theologischer Kommentar Zum Zweiten Vatikanischen Konzil Hthk Vat Ii Orientalium Ecclesiarum Unitatis Redintegratio Christus Dominus Educationis Nostra Aetate Dei Verbum By Peter H Nermann Dr. Roman A. Siebenrock, Universitt Insbruck) Dei Verbum (Prof. Dr. Helmut Hoping, Universitt Freiburg) Declaration of the Congregation for the Doctrine of the Faith, Mysterium Ecclesiae (1973), n. 1; also the Declaration Dominus Iesus (2000), n. 17. Introduction by Cardinal Kasper, Communio. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ. Nor must we undervalue the fact that it was the ecumenical councils held in the East that defined the basic dogmas of the Christian faith, on the Trinity, on the Word of God Who took flesh of the Virgin Mary. Copyright 2023 Eternal Word Television Network, Inc. Irondale, Alabama. Council clearly makes ecumenism binding as the work of the Spirit. This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name, spiritual ecumenism., It is a recognized custom for Catholics to have frequent recourse to that prayer for the unity of the Church which the Saviour Himself on the eve of His death so fervently appealed to His Father: That they may all be one. The crux of the problem in the relations between East and West is the issue of Petrine ministry (cf. 2, end; 8, 9, 48-51, et al.). Christ the Lord founded one Church and one Church only. For although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, yet its members fail to live by them with all the fervor that they should, so that the radiance of the Church's image is less clear in the eyes of our separated brethren and of the world at large, and the growth of God's kingdom is delayed. but we can pray with non-Catholics in the sense of praying "in their presence.". Chapter I - Catholic Principles on Ecumenism Unitatis Redintegratio, n. 4), and marked a decisive turning point with the creation of the "World Council of Churches" in 1948. Thus the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ.[34]. Protestants do not want to be Church in the way the Catholic Church desires herself to be; they represent another kind of Church and for this reason, according to the criterion of Catholic identity, they are not a Church in the proper sense. These Churches, although separated from us, yet possess true sacraments and above all, by apostolic succession, the priesthood and the Eucharist, whereby they are linked with us in closest intimacy. We now turn our attention to the two chief types of division as they affect the seamless robe of Christ. Unitatis Redintegratio, n. 14). Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men. 2 (1967), 11-39; L. Jaeger, Das Konzildekret ber den kumenismus, Paderborn, 1968, 15-78; Storia del Concilio Vaticano II, by G. Alberigo, vol. Unitatis Redintegratio, n. 17).20 It therefore declared that "this entire heritage of spirituality and liturgy, of discipline and theology, in the various traditions, belongs to the full catholic and apostolic character of the Church" (Unitatis Redintegratio, n. 17).21. The Sacred Council gladly notes all this. It would therefore be erroneous to disregard this fundamental continuity by considering the Council as a radical break with Tradition and identifying it with the advent of a new Church. Lumen Gentium, nn. | Irondale, AL 35210 |. For the Church must bear in her own body the humility and dying of Jesus,[25] against the day when Christ will present her to Himself in all her glory without spot or wrinkle.[26]. Non-Catholic Christians are therefore not outside the one Church, but on the contrary, belong to it already in a rudimentary way (cf. Unitatis Redintegratio, n. 22). He can rightly be considered the spiritual father of the Decree on Ecumenism; it is he who willed the Council and he who defined its purpose: renewal within the Catholic Church and the unity of Christians. The brethren divided from us also use many liturgical actions of the Christian religion. Unitatis Redintegratio, nn. Let us merely recall that a symposium organized in May 2003 by the Pontifical Council for Promoting Christian Unity with the Orthodox Churches led to openness on both sides .22. the Apostolic Letter of Pope John Paul II, Reconciliatio et Paenitentia (1984), n. 16, and Ut Unum Sint, n. 34. The Council candidly acknowledges that there are obstacles to full communion with the Catholic Church, caused by differences in doctrine, discipline, and ecclesiology. Occurs there is a real risk of relativism and indifferentism, of course, essential that the doctrine be! 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