Added Notice:
Here is a Very important Urgently Announcement to Spread on all Social Media Platforms Worldwide to Save Souls from New World Order 7 Last Plagues of Almighty God Holy Father in Heaven From February 7th,2024 till 2nd Coming of Jesus Christ on October15th, 2024 at 1:59' a.m on the Sky(Repent,Repent,Repent,Remember Our Lord Jesus Christ's Kingdom Sabbath Day"The 7th Day Sabbath" To Keep It Holy.Then, Reject The 1st Day Sun-Day False Satanic worship and Rest day and COVID-19 Vaccines of Jesuit Gay Pope Francis' LaudatoSI'237=Common Good=Common Evil=Common Devil=Fallen Lucifer=Satan=Alien=Aliens):
Amazing Word Ministries videos were stopped by Satanic YouTube CEO but are fully being published and downloaded now from Bit Chute Limited Freely with better quality than those allowed on Satanic Pope Francis corrupted YouTube's Jesuits CEOs.Join Pastor Emmanuel Nougaisse now on Bit Chute On His 3rd Angel&4th Angel's Messages Freely Broadcasted on His Channel Amazing Word Ministries with full freedom of speech rights respected over there:Every Present Truth is beingng Spoken and uploaded on Bit Chute without any Bias/Satanic Jesuits Popery Corruption such as that of YouTube's [WARNING: COVD-19 VACCINE OPERATION WARP SPEED. GOVERNMENT DICTATE HOW TO WORSHIP. FEAR GOD NOT MEN]
Here is a Very important Urgently Announcement to Spread on all Social Media Platforms Worldwide to Save Souls from New World Order 7 Last Plagues of Almighty God Holy Father in Heaven From February 7th,2024 till 2nd Coming of Jesus Christ on October15th, 2024 at 1:59' a.m on the Sky(Repent,Repent,Repent,Remember Our Lord Jesus Christ's Kingdom Sabbath Day"The 7th Day Sabbath" To Keep It Holy.Then, Reject The 1st Day Sun-Day False Satanic worship and Rest day and COVID-19 Vaccines of Jesuit Gay Pope Francis' LaudatoSI'237=Common Good=Common Evil=Common Devil=Fallen Lucifer=Satan=Alien=Aliens):
Amazing Word Ministries videos were stopped by Satanic YouTube CEO but are fully being published and downloaded now from Bit Chute Limited Freely with better quality than those allowed on Satanic Pope Francis corrupted YouTube's Jesuits CEOs.Join Pastor Emmanuel Nougaisse now on Bit Chute On His 3rd Angel&4th Angel's Messages Freely Broadcasted on His Channel Amazing Word Ministries with full freedom of speech rights respected over there:Every Present Truth is beingng Spoken and uploaded on Bit Chute without any Bias/Satanic Jesuits Popery Corruption such as that of YouTube's [WARNING: COVD-19 VACCINE OPERATION WARP SPEED. GOVERNMENT DICTATE HOW TO WORSHIP. FEAR GOD NOT MEN]
Therefore, the Whole world is going to experience the 3 Years New World Order's SATANIC Global Church Failure of A Papal Ecumenical VADEMECUM Released on December 4th, 2020; Under Global Victorious True 144000 Biblical 7th Day Adventists' Loud Cry for The Biblical 3rd Angel' s Message From February 7th, 2021 till the Final Worldwide Close of Probation on February 7th, 2024 to be followed by Fall of Pope Francis' New World Order Leadership during the 5th, 6th and 7th Last Plagues from February 16th, 2024 till 2nd Coming of Jesus Christ on October 15th, 2024 at 1:59' a.m. Repent-Remember The 7th Day Sabbath To Keep It Holy.
2.Speaking about that Ecumenical VEDEMECUM; Commentators said: "'Communicatio in sacris' (sharing in sacramental life) is therefore permitted for the care of souls within certain circumstances," the text said, "and when this is the case it is to be recognized as both desirable and commendable." Koch, responding to a question, said the relationship between the sacraments and the full unity of the churches is the "basic" principle, meaning that in most cases eucharistic sharing will not be possible until the churches are fully united. The Catholic Church, he said, does not see the sharing of the sacraments as "a step on the way," as some Christian communities do. However, "for one person, a single person, there can be an opportunity for sharing this grace in different cases" as long as the person meets the requirement of canon law, which says a non-Catholic must request the Eucharist of his or her own accord, "manifest Catholic faith" in the sacrament and be "properly disposed."
3. The beginning of the next Year in January and February till March 3rd, 2021 , the Roman Catholic Church will be in transitional Seasons of Advent to Lent season. However, From February 7th, 2021 Pope Francis must expect a 3 Years New World Order's SATANIC Global Church Failure of this SATANIC Papal Ecumenical VADEMECUM Released on December 4th, 2020 under Global Victorious True 144000 Biblical 7th Day Adventists' Laud Cry for The Biblical 3rd Angel' s Message From February 7th, 2021 till the Final Worldwide Close of Probation on February 7th, 2024 to be followed by Fall of New World Order Papal Leadership during the 5th and 6th Plagues of the Last 7 Plagues from February 16th, 2024 till 2nd Coming of Jesus Christ on October 15th, 2024 at 1:59' a.m. Remember The 7th Day Sabbath To Keep It Holy.
1. COVID-19 VACCINE BILLIONAIRES. POPE INCLUSIVE CAPITALISM BABYLON MYSTERY OF INIQUITY VS JESUS MYSTER: Video from BITCHUTE CHANNEL of Amazing Word Ministries. uploaded last Sabbath on 12/12/2020.
2. Adventist Conference Joins Pope SUNday Laudato Si Circles. Cleaning Park, Planting Trees On SABBATH
3. 3 Apostate Powers Uniting. Church of Love or Hate? Man of Peace w/Mother of Peace. Satan Trembles
4. Shaking Is Here! Cease Being Protestant to Unite w/Religions.Beware of WCLC. Revive The Dying Church
6. Revelation 13:18 666 Number Of The Man Beast Prophecy Beast Mark. Bribing & False 3 Angel Messengers
7. BILLBOARD Project: Worldwide Aggressive Evangelism The Great Controversy & National SUNday Law Books
8. Walter Veith & Martin Smith - Trump, Q, WEF... Who Will Drain The World's Swamp? - What's Up Prof?41
9. Exact Proof the Bible is Accurate Using Time Prophecy
10. This Is Why They Wanted JOE BIDEN in Power (It's Part of the PLAN)
11. The MASK of the BEAST | You Can't BUY or SELL Without It!
12. PROPHETIC ALERT! Mark of the Beast, Climate Sunday, November 2021 Climate Conference
13. Pope Solidarity Jubilee SABBATH For The Earth And 666 The Number Of The Beast. Jesus Is The Only Way
14. Are Seventh-day Adventists a CULT? (THE BEAT by Allen Parr) My Response
15. Allen Parr Is WRONG, WRONG, WRONG About the Sabbath & Salvation
16. Incredible Mathematical Prophetic Proof of the Messiah!! - (70 x 7 = 490) Bible Prophecy Sermon
17. Breaking: Is The Great Conjunction of 2020 An End Time Biblical Sign? - Astrology Exposed!
18. Ted Wilson Faith In Nature Science The Solution. Pope 666 SUNday Encyclicals New Vision For Humanity
19. Daniel's Ancient Symbolic Prophecy For Our Day!! ( Daniel 2 | Prophecy Sermon Series)
20. Breaking Pope Prophecy Update: The Pope is Urging Everyone to PRAY FOR THE DEAD!! - We were warned!!
21. Breaking Pope Prophecy Alert: Are Pope Francis & Joe Biden Joining Together to Change America?
22. END TIME WARNING 2020: We Are Now Living in The 6th SEAL of REVELATION!! - Prophecy Explained!!
23. GLOBAL COVID-19 PASSPORT. PREDICTIVE PROGRAMMING 33 WEEKS BEFORE. POPE INCLUSIVE CAPITALISM
24. FOUR VOLUNTEERS WHO GOT PFIZER'S COVID-19 VACCINE DEVELOPED BELL'S PALSY. COMMON SUNDAY PASS
25. SIX PEOPLE DIED AFTER TAKING COVID-19 VACCINES. FDA ADMITTED IT THEN SAID IT IS SAFE
26. PRIEST DIES AFTER COVID VACCINE. CANADA NO FREEDOM TO MOVE AROUND. CORONAVIRUS MOTHER EARTH PUNISHME
27. 666 IS IN THE COVID-19 VACCINE. POPE JOE BIDEN PARIS CLIMATE CHANGE SUNDAY LAW
28. NOT WEARING MASK IS DOMESTIC TERRORISM. LOCKDOWN SUNDAY. PUBLIC EXECUTION FOR SHARING THE BIBLE
29. CDC TO TRACK COVID-19 VAXX. $10,000 OR UP TO 10 YEARS IN JAIL FOR PEACHING AGAINST SODOMY
30. $1,500 Bribe For Covid vaccine. Pope SOLIDARITY. SDA Conference Joins Laudato Si Circles
31. POPE BUILD BACK BETTER 666. OBAMA, BUSH, CLINTON WILL TAKE THE COVID VACCINE ON TV TO BRIBE THE SHEE Video from Official BITCHUTE CHANNEL of Amazing Word Ministries
4. The 1st Great Sunday 1700 Anniversary to register Universal Sunday Rest and Worship by Law on March 3rd, 2021 , counted from March 3rd, 321 when The Ancient Roman Pagan Emperor Constantine The Great enacted by Force the Sunday Rest and Worship By Law in the Early Christian 7th Day Sabbath keeping Church of Rome: Walter Veith & Martin Smith - Trump, Q, WEF... Who Will Drain The World's Swamp? - What's Up Prof?41 [Bridge Crossing Jubilee going virtual in March ]
5. Full Text of Ecumenical Satanic VADEMECUM Plans released on December 4th, 2020 against Jesus Christ our Lord of the 7th Day Holy Sabbath aimed to make the whole world be accepting the Satanic Advent and Lent Seasons of the Satanic Sunday based Rest and Worship of the Satanic Roman Catholic Church's Spiritual ecumenism :
PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN
UNITY
THE BISHOP
AND CHRISTIAN UNITY: AN
ECUMENICAL
VADEMECUM
TYPIS POLYGLOTTIS VATICANIS
MMXX
© 2020 – Amministrazione del Patrimonio
della Sede Apostolica e Libreria Editrice
Vaticana – Città del Vaticano – All rights reserved
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Libreria Editrice Vaticana
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CONTENTS
Preface .............................................................................
i Abbreviations................................................................
iii Introduction ...................................................................
1
PART 1
The promotion of ecumenism within the
Catholic Church ............................................................
5 A. Ecumenical structures at the local and
regional level ...........................................................
5 B. The ecumenical dimension of formation ................. 8 i) The formation
of laity, seminarians
and clergy.......................................................
10 ii) The use of media and diocesan websites ....... 11
PART 2
The Catholic Church in its relations with other Christians.....................................................................
13 A. Spiritual ecumenism .............................................. 14 B.
The Dialogue of Love............................................ 21 C. The
Dialogue of Truth ........................................... 23 D. The
Dialogue of Life ............................................. 27
i) Pastoral ecumenism ....................................... 28
ii) Practical ecumenism ...................................... 34 iii) Cultural
ecumenism....................................... 37
Conclusion....................................................................
38 Catholic Documents on Ecumenism .......................... 40 Appendix
...................................................................... 41
Preface
The ministry entrusted to the bishop is a
service of unity both within his diocese and of unity between the
local church and the universal church. That ministry therefore has
special significance in the search for the unity of all Christ’s
followers. The bishop’s responsibility for promoting Christian unity is
clearly affirmed in the Code of Canon Law of the Latin Church among the
tasks of his pastoral office: “He is to act with humanity and
charity toward the brothers and sisters who are not in full
communion with the Catholic Church and is to foster ecumenism as it is
understood by the Church” (Can 383 §3 CIC 1983). In this respect, the
bishop cannot consider the promotion of the ecumenical cause as one more
task in his varied ministry, one that could and should be deferred
in view of other, apparently more important, priorities. The
bishop’s ecumenical engagement is not an optional dimension of his
ministry but a duty and obligation. This appears even more clearly in the Code
of Canons of Eastern Churches, containing a special section
dedicated to the ecumenical task, in which it is particularly
recommended that pastors of the Church “work zealously in participating
in ecumenical work” (Can 902–908 CCEO 1990). In the service of unity, the
bishop’s pastoral ministry extends not just to the unity of his own
church, but to the unity of all the baptized into Christ.
The present document, issued by the
Pontifical Council for Promoting Christian Unity, The Bishop and
Christian Unity. An Ecumenical Vademecum, is offered as an aid to
diocesan and eparchial bishops to help them better understand and fulfil
their ecumenical responsibility. The genesis of this Vademecum began
with a request from a Plenary Assembly of this Pontifical Council.
The text was developed by the Council’s officials in consultation with
experts and with the agreement of the relevant dicasteries of the Roman
Curia. We are now
i
happy to publish it with the blessing of the Holy Father
Pope Francis.
We place this work in the hands of the
world’s bishops, hoping that in these pages they will find clear
and helpful guidelines, enabling them to lead the local churches
entrusted to their pastoral care towards that unity for which the Lord
prayed and to which the Church is irrevocably called.
Kurt Cardinal Koch
President
✠ Brian Farrell
Titular Bishop of Abitine
Secretary
ii
Abbreviations
CCEO Code of Canons of the Eastern Churches (1990) CIC Code of Canon
Law (1983)
ED Directory for the
Application of Principles and Norms of Ecumenism (1993), Pontifical Council for
Promoting Christian Unity
EG Evangelii gaudium (2013), Apostolic Exhortation of Pope
Francis
LG Lumen gentium (1964), Dogmatic Constitution on the
Church of the Second Vatican Council
PCPCU Pontifical Council for Promoting Christian Unity
UR Unitatis
redintegratio (1964), Decree on
Ecumenism of the Second Vatican Council
UUS Ut unum sint (1995), Encyclical letter of Saint John
Paul II on the ecumenical commitment
iii
Introduction
1. The search for unity as intrinsic to the
nature of the Church
Our Lord’s prayer for the unity of his disciples
“that they may all be one” is tied to the mission that he gives to
them, “so that the world may believe” (Jn 17:21). The Second
Vatican Council stressed that division among Christian communities
“openly contradicts the will of Christ, scandalizes the world, and
damages the holy cause of preaching the Gospel to every creature” (Unitatis
redintegratio [UR] §1). Insofar as Christians fail to be the visible
sign of this unity they fail in their missionary duty to be the
instrument bringing all people into the saving unity which is the
communion of Father, Son and Holy Spirit. In this we understand why the
work of unity is fundamental to our identity as Church, and why Saint
John Paul II could write in his milestone encyclical Ut unum sint,
“the quest for Christian unity is not a matter of choice or expediency,
but a duty which springs from the very nature of the Christian community”
(Ut unum sint [UUS] §49, see also §3).
2. A real, though incomplete, communion
The Second Vatican Council’s Decree on
Ecumenism, Unitatis redintegratio, recognised that those who
believe in Christ and are baptised with water in the name of the
Father, Son and Holy Spirit, are truly our brothers and sisters in Christ
(see UR §3). Through baptism they “are incorporated into Christ” (UR §3),
that is “truly incorporated into the crucified and glorified Christ,
and reborn to a sharing of the divine life” (UR §22). Moreover, the
Council recognised that the communities to which these brothers and
sisters belong are endowed with many essential elements Christ wills for
his Church, are used by the Spirit as “means of salvation,” and have a
real, though incomplete, communion with the Catholic Church (see
1
UR §3). The Decree began the work of specifying
those areas of our ecclesial lives in which this communion resides,
and where and why the extent of ecclesial communion varies from one
Christian community to another. Lastly, in recognising the positive value
of other Christian communities, Unitatis redintegratio also
acknowledged that because of the wound of Christian division “the Church
herself finds it more difficult to express in actual life her full
catholicity in all her bearings” (UR §4).
3. Christian unity as the concern of the whole Church “Concern for restoring unity,” wrote the fathers of the
Second Vatican Council, “pertains to the whole Church, faithful and
clergy alike. It extends to everyone according to the ability of each,
whether it be exercised in daily living or in theological and historical
studies” (UR §5). The insistence of the Council that the ecumenical
endeavour demands the engagement of all the faithful, and not only of
theologians and church leaders meeting in international dialogues, has
been repeatedly emphasised in subsequent Church documents. Saint John
Paul II in Ut unum sint wrote that the commitment to ecumenism,
“far from being the responsibility of the Apostolic See alone, is also
the duty of individual local and particular Churches” (§31). The
real, though incomplete, communion that
already exists between Catholics
and other baptised Christians can and must be deepened at a number of levels simultaneously. Pope
Francis has captured this in the
phrase, “walking together, praying together
and working together”. By sharing our Christian lives with other Christians, by praying with and for
them, and by giving common witness
to our Christian faith through action,
we grow into the unity which is the Lord’s desire for his Church.
2
4. The bishop as the “visible
principle” of unity As a shepherd of the flock the bishop has the
distinct responsibility
of gathering all into unity. He is “the visible principle and foundation of unity” in his particular
church (Lumen gentium [LG]
§23). The service of unity is not just one of the tasks of the bishop’s ministry; it is fundamental to it. The bishop “should sense the urgency of
promoting ecumenism” (Apostolorum
Successores §18). Rooted in his personal prayer, concern for unity must inform
every part of his ministry: in his
teaching of the faith, in his sacramental
ministry, and through the decisions of his pastoral care, he is called to build and strengthen that
unity for which Jesus prayed at the Last Supper (cf. Jn 17). A
further dimension of his ministry of unity became evident with the
Catholic Church’s embrace of the ecumenical movement. As a consequence,
the bishop’s concern for the unity of the Church extends to “those who are not yet of the one flock” (LG §27) but are our spiritual brothers and sisters in the Spirit through the real though
imperfect bonds of communion that
connect all the baptised.
The episcopal ministry of unity
is deeply related to
synodality. According to Pope Francis, “a careful examination of how, in the Church’s life, the
principle of synodality and the
service of the one who presides are articulated,
will make a significant contribution to the progress of relations between our Churches”.1 The
bishops who compose
one college together with the Pope exercise their pastoral and ecumenical ministry in a synodal
manner together with the entire
People of God. As Pope Francis has
taught, “The commitment to build a synodal Church — a mission to which
we are all called, each with the role entrusted him by the Lord — has
significant ecumenical
1. Address marking the 50th anniversary of the
Institution of the Synod of Bishops, 17 October 2015, citing the Address
to the Delegation of the Ecumenical Patriarchate of Constantinople,
27 June 2015.
3
implications”,2 because both synodality and ecumenism are processes of
walking together.
5. The Vademecum as a guide to
the bishop in his task of discernment
The ecumenical task will always
be influenced by the wide variety of contexts in which bishops live and work: in
some regions Catholics will be in
the majority; in others, in a
minority to another or other Christian communities; and in others Christianity itself will be a minority.
Pastoral challenges, too, are
extremely diverse. It is always for the diocesan/ eparchial bishop to make an appraisal of the challenges and opportunities of his context, and to
discern how to apply the Catholic
principles of ecumenism in his own
diocese/ eparchy.3 The Directory for the Application of Principles and Norms of
Ecumenism (1993,
henceforth Ecumenical
Directory [ED]) is the most important
reference for the bishop in his
task of discernment. This Vademecum
is offered to the bishop as an
encouragement and a guide in
fulfilling his ecumenical responsibilities.
PART 1
The promotion of
ecumenism within the Catholic Church
6. The search for unity is first of all a
challenge to Catholics
Unitatis redintegratio teaches that the “primary duty” of Catholics “is to make a
careful and honest appraisal of whatever needs to be done or renewed in
the Catholic
2. Ibid.
3. It should be understood that all references to
dioceses, diocesan bishops and
diocesan structures apply equally to eparchies,
their bishops and structures.
4
household itself”(§4). For this reason, rather
than begin with our relations with other Christians, it is necessary
for Catholics, in the words of the decree, first “to examine their
own faithfulness to Christ's will for the Church and accordingly to
undertake with vigour the task of renewal and reform” (§4). This inner
renewal disposes and orders the Church towards dialogue and engagement
with other Christians. It is an endeavour which concerns both
ecclesial structures (Section A) and the ecumenical formation of the
whole People of God (Section B).
A. Ecumenical structures at the local and
regional level
7. The bishop as a man of dialogue promoting
ecumenical engagement
Christus Dominus §13 describes the bishop as a man of dialogue, seeking out
those of goodwill in a common pursuit of truth through a conversation
marked by clarity and humility, and in a context of charity and
friendship. The Code of Canon Law (CIC) Canon 383 §3 refers to the
same idea, describing the ecumenical responsibilities of the bishop as
“to act with humanity and charity toward the brothers and sisters who are
not in full communion with the Catholic Church” and “to foster ecumenism
as it is understood by the Church.” The ecumenical task of the
bishop therefore is to promote both the “Dialogue of Love” and the
“Dialogue of Truth”.
8. The bishop’s responsibility to guide and
direct ecumenical initiatives
Alongside the bishop’s personal disposition to dialogue is
his role of leadership and governance. Unitatis redintegratio envisages
the People of God engaged in a variety of ecumenical activities but
always under “the attentive guidance of their bishops” (§4). Canon
755, situated in the part of the Code dedicated to the teaching
function of the Church, stipulates that it is “for the entire
5
college of bishops and the Apostolic See to
foster and direct among Catholics the ecumenical movement” (CIC 755
§1). Moreover, it is the responsibility of bishops, both individually and
in episcopal conferences or synods, to establish “practical norms
according to the various needs and opportunities of the circumstances”
while being “attentive to the prescripts issued by the supreme authority
of the Church” (CIC 755 §2 and CCEO 904, see also Apostolorum
Successores §18). In establishing
norms bishops, acting either singularly or in conference, can
ensure that confusion and misunderstandings do not arise and that scandal
is not given to the faithful.
The Code of Canons of
Eastern Churches (CCEO), which dedicates an entire Title to ecumenism
(XVIII), underlines the “special duty” of the Eastern Catholic Churches
in fostering unity among all the Eastern and Oriental Churches and
highlights the role of the eparchial bishops in this endeavour. Unity can
be furthered “through prayers, by example of life, by the religious
fidelity to the ancient traditions of the Eastern Churches, by mutual and
better knowledge of each other, and by collaboration and fraternal
respect in practice and spirit”(Canon 903).
9. The appointment of ecumenical officers The Ecumenical Directory §41 recommends that the
bishop appoint a diocesan officer for ecumenism who is to be a close
collaborator with, and counsellor to, the bishop in ecumenical matters.
It also proposes that he establish a diocesan commission for ecumenism to
assist him in implementing the ecumenical teaching of the Church as
set out in its documents and in the directives of the episcopal
conference or synod (§§42-45). The ecumenical officer and members of the
ecumenical commission can be important points of contact with other
Christian communities and may represent the bishop in ecumenical
meetings. In order to ensure that Catholic parishes are also
6
fully engaged ecumenically in their locality,
many bishops have found it helpful to encourage the appointment of
parish ecumenical officers as envisaged in the Ecumenical Directory (§§45
& 67).
10. The Ecumenical Commission of
Episcopal Conferences and Synods of Eastern Catholic Churches
Where the episcopal conference or synod is sufficiently
large the Ecumenical Directory recommends that a commission of
bishops should be formed with responsibility for ecumenism (§§46-47).
These bishops should be assisted by a team of expert consultants and,
if possible, a permanent secretariat. One of the principal tasks of
the commission is to translate the ecumenical documents of the Church
into concrete action appropriate to the local context. When the
conference is too small for an episcopal commission at least one bishop
should be made responsible for ecumenical activity (ED §46) and may
be assisted by suitable advisors.
The commission should support
and advise individual bishops as well as the various offices of the
conference in fulfilling their ecumenical responsibilities. The Ecumenical
Directory envisages the commission engaging with existing ecumenical
institutions at the national or territorial level. Where it is judged to
be appropriate the commission should establish dialogues and
consultations with other Christian communities. Members of the commission
should represent the Catholic community or nominate a suitable
alternative when invited to attend an important event in the life of
another Christian community. Reciprocally they should also ensure
an appropriate level of representation of ecumenical guests or
delegates at important moments in the life of the Catholic Church. Apostolorum
Successores §170 suggests observers from other Christian communities should
be
7
invited to diocesan synods, after consultation
with the leaders of
these communities.
The visit ad limina apostolorum provides
an opportunity for bishops to share their own ecumenical
experiences and concerns with the Pope, the Pontifical Council for
Promoting Christian Unity and other curial offices. It is also an
occasion in which bishops can seek information or advice from the Pontifical
Council.
B. The ecumenical dimension of formation 11. A people disposed to dialogue and engagement Through formation the bishop can ensure that the people of
his diocese are properly disposed for engagement with other Christians. Unitatis
redintegratio §11 counsels that those engaging in ecumenical dialogue
should approach their task with “love of the truth, with charity, and
with humility”. These three fundamental dispositions provide a
helpful guide for ecumenical formation of the whole People of
God.
Firstly, ecumenism is not premised on
compromise as if unity should be achieved at the expense of truth. On the
contrary, the search for unity leads us into a fuller appreciation of
God’s revealed truth. The bedrock of ecumenical formation, therefore, is
that “the Catholic faith must be explained more profoundly and precisely,
in such a way and in such terms as our separated brethren can also
really understand” (UR §11). These explanations must convey an
understanding “that in Catholic doctrine there exists a ‘hierarchy’ of
truths, since they vary in their relation to the fundamental Christian
faith” (UR §11). Though all revealed truths are believed with the
same divine faith, their significance depends on their relation to
the saving mysteries of the Trinity and salvation in Christ, the source
of all Christian doctrines. By weighing truths rather than simply
enumerating them, Catholics gain a more accurate understanding of the
unity that exists among Christians.
8
Secondly, the virtue of charity demands
that Catholics avoid polemical presentations of Christian history
and theology and, in particular, that they avoid misrepresenting the
positions of other Christians (see UR §4 & §10). Rather, formators
informed by an attitude of charity will always seek to emphasise the
Christian faith that we share with others and to present the
theological differences that divide us with balance and accuracy.
In this way the work of formation helps to remove obstacles to
dialogue (see UR §11).
The Second Vatican Council insisted that
“there can be no ecumenism worthy of the name without a change of
heart” (UR §7). An appropriately humble attitude enables Catholics to
appreciate “what God is bringing about in the members of other Churches
and Ecclesial Communities” (UUS §48), which in turn opens the way
for us to learn and receive gifts from these brothers and sisters.
Humility is again necessary when, through encounter with other
Christians, truth comes to light “which might require a review of
assertions and attitudes” (UUS §36).
i) The formation of laity, seminarians and
clergy
12. A summary guide to the Ecumenical Directory on formation
The ecumenical dimension should be present in
all aspects and disciplines of Christian formation. The Ecumenical
Directory first of all offers guidelines for the ecumenical formation
of all the faithful (§§58–69). It envisages this formation taking place
through Bible study, the preached Word, catechesis, liturgy and spiritual
life, and in a variety of contexts, such as the family, parish, school
and lay associations. Next the document offers guidance for the
formation of those engaged in pastoral work, both ordained (§§70–82) and
lay (§§83–86). It proposes both that all courses be taught with an
ecumenical dimension and sensitivity, and that a specific course in
ecumenism be
9
a required part of the first cycle of
theological studies (§79). The ecumenical dimension of seminary
formation is particularly highlighted and it is recommended that
all seminarians should be given ecumenical experience (§§70–82).
The document also considers the continuing ecumenical formation of
priests, deacons, religious and lay people (§91).
In 1997, the Pontifical Council issued
guidelines entitled The Ecumenical Dimension in the Formation of
Those Engaged in Pastoral Ministry. Its two parts deal respectively
with the need to give an ecumenical dimension to each area of theological
formation, and with the necessary elements for a specific course on the
study of ecumenism.
ii) The use of media and diocesan websites 13. An ecumenical approach in using the media A lack of communication with each other over the centuries
has deepened the differences among Christian communities. Efforts to
foster and strengthen communication can play a key role in drawing
divided Christians closer together. Those who represent the Church
in social communications should be imbued with the ecumenical dispositions
emphasised above. The Catholic presence through the media should
demonstrate that Catholics esteem their Christian brothers and
sisters and are a people open to listening and learning from
them.
14. Some recommendations for diocesan websites Increasingly the internet is the medium through which the
face of the Church is perceived by the world. It is a place where both
the Catholic faithful and others will find the local Church represented
and from where they will judge its priorities and concerns. Attention
should be given to this new dimension of ecclesial life. The Church’s
concern for Christian unity in obedience to Christ, and our love
and esteem for other Christian communities, should be
10
immediately evident from the diocesan website.
Those who administer diocesan websites must be aware of the
responsibility that they have in Christian formation. The diocesan
ecumenical officer and the ecumenical commission should be easily found
and contacted through the website. The website can very profitably
provide links to the webpage of the Ecumenical Commission of the
Episcopal Conference or Synod, to the website of the Pontifical Council
for Promoting Christian Unity and also to the local and national ecumenical
councils.
The ecumenical page of a
diocesan website is an excellent place to publicise events and news.
However, permission should always be sought before using
photographs of ecumenical partners as in some cases publicity can cause
difficulties for them.
Practical Recommendations
} To be familiar with, and
make use, of the
Ecumenical Directory.
} To appoint a Diocesan Ecumenical Officer. The Ecumenical
Directory §41 recommends that each diocese should have an ecumenical
officer who acts as a close collaborator with the bishop in
ecumenical matters and can represent the diocese
to other local Christian communities. Where possible this role
should be distinct from the officer for
interreligious dialogue.
} To establish a Diocesan Ecumenical Commission. The Ecumenical
Directory (§§42–44) proposes that each diocese should have a
commission whose task it is to bring a suitably ecumenical dimension to
every aspect of the local Church’s life. This body should oversee
ecumenical formation, initiate consultations with other Christian
communities, and promote joint witness to our shared Christian
faith.
} To promote the
appointment of Parish Ecumenical Officers. The Ecumenical Directory envisages
each parish as a “place of authentic ecumenical witness”
11
(§67, see also §45) with a parishioner appointed
to be responsible for local ecumenical relations.
} To be familiar with the norms established by the episcopal
conference or synod. The Ecumenical Directory (§§46–47) suggests
that each conference or synod should have a commission of bishops
with a permanent secretary, or failing that a nominated bishop,
with responsibilities for ecumenical
engagement. This body or bishop has
responsibility not only for the aforementioned norms, but also for
engaging with ecumenical bodies at the national level.
} To ensure that there is a mandatory course in ecumenism at
all seminaries and Catholic theology faculties in the diocese, and ensure
that courses in sacred theology and other branches of knowledge
have an ecumenical dimension.
} To share documentation and ecumenical resources through your
diocesan website.
} To share ecumenical news through the website so that the
faithful of a diocese can see their bishop meeting, praying and working
with other Christian communities of the locality.
PART 2
The Catholic Church in its relations with
other Christians
15. The many ways to engage ecumenically with
other Christians
The ecumenical movement is one and indivisible
and should always be thought of as a whole. Nonetheless it takes
various forms according to the various dimensions of ecclesial life.
Spiritual ecumenism promotes prayer, conversion and holiness for the sake
of Christian unity.
12
The Dialogue of Love deals with encounter at the
level of everyday contacts and co-operation, nurturing and
deepening the relationship we already share through baptism. The Dialogue
of Truth concerns the vital doctrinal aspect of healing division among
Christians. The Dialogue of Life includes the opportunities for
encounter and collaboration with other Christians in pastoral care,
in mission to the world and through culture. These forms of
ecumenism are here distinguished for clarity of explanation, but it
should always be borne in mind that they are interconnected and mutually
enriching aspects of the same reality. Much ecumenical activity will
engage a number of these dimensions simultaneously. For the
purposes of this document distinctions are made in order to help the
bishop in his discernment.4
A. Spiritual ecumenism
16. Prayer, conversion and holiness
Spiritual ecumenism is described in Unitatis
redintegratio §8 as “the soul of the whole ecumenical movement”. At
each Eucharist Catholics ask the Lord to grant the Church “unity and
peace” (Roman Rite, before the sign of peace) or pray for “the stability
of the holy churches of God, and for the unity of all” (Divine Liturgy of
St John Chrysostom, Litany of peace).
Spiritual ecumenism
consists not only of praying for Christian unity but also of a “change of
heart and holiness of life” (UR §8). Indeed, “All the faithful
should remember that the more effort they make to live holier lives
according to the Gospel, the better will they further Christian unity and
put it into practice” (UR §7). Spiritual
4. For example, because
this Vademecum takes the perspective of the bishop, communicatio
in sacris is here understood as a pastoral concern rather than an
aspect of spiritual ecumenism.
13
ecumenism requires conversion and reform. As
Pope Benedict XVI said: “Concrete gestures that enter hearts and
stir consciences are essential, inspiring in everyone that inner
conversion that is the prerequisite for all ecumenical progress.”5 Similarly, in his
handbook of spiritual ecumenism Cardinal Walter Kasper wrote, “Only
in the context of conversion and renewal can the wounded bonds of
communion be healed”.6
17. Praying with other Christians
Because we share a real communion as brothers
and sisters in Christ, Catholics not only can, but indeed must, seek
out opportunities to pray with other Christians. Certain forms of
prayer are particularly appropriate in the search for Christian unity.
Just as at the conclusion of the rite of Baptism we recognise the dignity
we have all gained in being made children of the one Father and so pray
the Lord’s prayer, it is equally appropriate to pray this same
prayer with other Christians with whom we share baptism.
Similarly, the ancient Christian practice of
praying the psalms and scriptural canticles together (the Prayer of
the Church) is a tradition that continues to be common throughout many
Christian communities and therefore lends itself to be prayed
ecumenically (see ED §§117– 119).7
In promoting joint prayer Catholics should
be sensitive to the fact that some Christian communities do not
practise joint prayer with other Christians, as was once the case for the
Catholic Church.
5. First Message of Pope
Benedict XVI at the end of the Eucharistic Concelebration with members of
the College of Cardinals in the Sistine Chapel, 20 April
2005.
6. Kasper, Walter, A Handbook of Spiritual
Ecumenism (New York: New City Press, 2007) §6.
7. See also O Lord, Open Our Lips, 2014
document of the French Anglican-Roman Catholic Joint Committee.
14
18. Prayer for unity: the Week of Prayer for
Christian Unity
The Second Vatican Council taught that “human
powers and capacities cannot achieve … the reconciling of all
Christians in the unity of the one and only Church of Christ” (UR §24).
In praying for unity we acknowledge that unity is a gift of the Holy
Spirit and not something we can achieve through our own efforts. The Week
of Prayer for Christian Unity is celebrated every year from 18–25
January, or around the feast of Pentecost in some parts of the world.
Each year materials are prepared by an ecumenical group of Christians in
a particular region, centred on a scriptural text and providing a theme,
a joint worship service and brief scriptural reflections for each
day of the week. The bishop can very effectively advance the cause of
Christian unity by participating in an ecumenical prayer service to mark
the week with other Christian leaders, and by encouraging parishes and
groups to work with other Christian communities present in the area
to jointly organize special prayer events during this week.
19. Prayer for one another and for the needs of
the world
An important aspect of spiritual ecumenism is
simply to pray for our brothers and sisters in Christ, and in
particular those who are our neighbours. Even if there are
difficulties in local ecumenical relations, or if our openness to others
is not reciprocated, we can continue to pray for the blessing of these
Christians. Such prayer can become a regular part of our own personal
prayer and of the intercessions in our liturgies.
Ut unum sint teaches that “There is no important or significant event
which does not benefit from Christians coming together and praying”
(§25). Christians from different traditions will share a concern for the
local community in which they live and the particular
15
challenges that it faces. Christians can
demonstrate their care by marking together significant events or
anniversaries in the life of the community, and by praying together for
its particular needs. Global realities such as warfare, poverty, the
plight of migrants, injustice and the persecution of Christians and other
religious groups also demand the attention of Christians who can join
together in prayer for peace and for the most vulnerable.
20. The Sacred Scriptures
Unitatis redintegratio describes the scriptures as “an instrument of the highest
value in the mighty hand of God for the attainment of … unity” (§21). The
Ecumenical Directory urges that everything possible should be done
to encourage Christians to read the scriptures together. In so
doing, the document continues, the bond of unity between Christians is
reinforced, they are opened to the unifying action of God, and their
common witness to the Word of God is strengthened (see §183). With all
Christians, Catholics share the Sacred Scriptures and with many
they also share a common Sunday lectionary. This shared biblical
heritage presents opportunities to come together for scripturally-based
prayer and discussion, for lectio divina, for joint publications
and translations,8 and even for ecumenical pilgrimages to the holy sites of the
Bible. The ministry of preaching can be a particularly powerful
means of demonstrating that, as Christians, we are nourished from the
common source of the Holy Scriptures. Where appropriate, Catholic and
other Christian ministers may be invited to share the ministry of
preaching in each other’s non-Eucharistic services (ED §135, see also
118– 119).
8. See Pontifical
Council for Promoting Christian Unity and United Bible Societies, Guidelines
for Interconfessional Cooperation in Translating the Bible (revised
edition 1987).
16
21. Liturgical feasts and seasons
Similarly, we share with most other traditions
at least the principal elements of the liturgical calendar:
Christmas, Easter and Pentecost. With many we will also share the
liturgical seasons of Advent and Lent. In various parts of the world our
shared calendar allows Christians to prepare together for the celebration
of the main Christian feasts. In some dioceses the Catholic bishop joins
with other Christian leaders to issue joint statements on these
important celebrations.
22. Saints and martyrs
“Perhaps the most convincing form of ecumenism,”
wrote Saint John Paul II in Tertio millennio adveniente, “is
the ecumenism of the saints and of the martyrs.” He goes on, “The communio
sanctorum speaks louder than the things which divide us” (§37). Our
churches are already united by the communion that the saints and martyrs
share. A common devotion to a particular saint, shrine or image can
be the focus of an ecumenical pilgrimage, procession or celebration.
Catholics generally, and Catholic bishops in particular, can strengthen
the bonds of unity with other Christians by encouraging devotions which
are already held in common.
In certain parts of the
world Christians suffer persecution. Pope Francis has often spoken of
the “ecumenism of blood”.9 Those who persecute
Christians often recognise better than Christians do themselves the
unity that exists among them. In honouring Christians from other
traditions who have suffered martyrdom Catholics recognise the riches
that Christ has bestowed on them and to which they bear powerful witness
(see UR §4). Furthermore, although our own communion with the communities
to which these martyrs belong remains
9. For example see the address of Pope Francis in the
Basilica of the Holy Sepulchre in Jerusalem, 25 May 2014.
17
imperfect, “this communion is already perfect in
what we consider the highest point of the life of grace, martyria unto
death, the truest communion possible with Christ” (UUS §84, see also
§§12, 47, 48, and 79).
23. The contribution of consecrated life to
Christian unity
Consecrated life, which is rooted in the common
tradition of the undivided Church, undoubtedly has a particular
vocation in promoting unity. Established monastic and religious
communities as well as new communities and ecclesial movements can be
privileged places of ecumenical hospitality, of prayer for unity and for
the “exchange of gifts” among Christians. Some recently founded
communities have the promotion of Christian unity as their particular
charism, and some of these include members from different Christian
traditions. In his Apostolic Exhortation Vita consecrata, Saint John
Paul II wrote, “There is an urgent need for consecrated persons to
give more space in their lives to ecumenical prayer and genuine
evangelical witness.” Indeed, he continued, “no Institute of Consecrated
Life should feel itself dispensed from working for this cause”
(§§100–101).
24. The healing of memories
The expression the “healing of memories” has its
roots in the Second Vatican Council. On the penultimate day of the
Council (7 December 1965) a joint statement of Saint Paul VI and
Patriarch Athenagoras “removed from the memory” of the Church the
excommunications issued in 1054. Ten years later, Saint Paul VI first
used the expression the “healing of memories”. As Saint John Paul
II wrote, “The Council thus ended with a solemn act which was at once a
healing of historical memories, a mutual forgiveness, and a firm
commitment to strive for communion” (UUS §52). In the same encyclical
Saint John Paul II stressed the need to overcome “certain
18
refusals to forgive”, “an unevangelical
insistence on condemning the ‘other side’ ” and “a disdain born of
an unhealthy presumption” (§15). Because Christian communities have
grown apart from one another, often harbouring resentments, attitudes
such as these have, in some instances, become ingrained. The memory of
many Christian communities remains wounded by a history of
religious and national conflict. However, when communities on opposing
sides of historical divisions are able to come together in a common
rereading of history, a reconciliation of memories is made
possible.
The commemoration of the
500th anniversary of the Reformation in 2017 was also an example of
the healing of memories. In the report From Conflict to
Communion, Catholics and Lutherans asked themselves how they could
hand on their traditions “in such a way that they do not dig new trenches
between Christians of different confessions” (§12).10 They found it was
possible to adopt a new approach to their history: “What happened
in the past cannot be changed, but what is remembered of the past and how
it is remem-bered can, with the passage of time, indeed change.
Remembrance makes the past present. While the past itself is unalterable,
the presence of the past in the present is alterable” (§16).
10. Lutheran–Roman Catholic Commission on Unity,
From Conflict to Communion (Leipzig: Evangelische Verlagsanstalt;
Paderborn: Bonifatius, 2013).
19
Practical Recommendations
} To pray regularly for the unity of Christians.
} To mark the Week of Prayer for Christian Unity with an
ecumenically organized prayer service and encourage parishes to do the
same.
} To engage with other
Christian leaders about the possibility of holding joint scripture study
days, ecumenical pilgrimages/ processions, common
symbolic gestures, or the possible exchange of
relics and holy images.
} To issue a joint message
with another Christian leader or leaders at Christmas or Easter.
} To hold an ecumenical
prayer service for a matter of common concern with other local
Christian
communities.
} To encourage your
priests or pastoral assistants to meet regularly for prayer with other
Christian
ministers and leaders working in
their
neighbourhoods.
} To be aware of the ecumenical work of
communities
of consecrated life and ecclesial
movements, and encourage this work.
} To ask the diocesan commission to work with other Christian
communities to discern where a healing of memories might be necessary,
and suggest concrete steps that may facilitate this.
B. The Dialogue of Love
25. The baptismal basis of the Dialogue of Love All ecumenism is baptismal ecumenism. While Catholics might
recognise all as brothers and sisters by virtue of our common Creator,
they recognise a much more profound relationship with baptised Christians
from other Christian communities who are their brothers and sisters in
Christ, following the usage of the New Testament and the
Fathers of the Church. Therefore the Dialogue of Love (or the
Dialogue of Charity) attends not simply to human
20
fraternity, but rather to those bonds of communion forged in
baptism.
26. A culture of encounter in ecumenical bodies
and events
Catholics should not wait for other Christians
to approach them, but rather should always be prepared to take the
first step towards others (see UR §4). This “culture of encounter”
is a prerequisite for any true ecumenism. Therefore it is important that
Catholics participate, as far as possible, in ecumenical bodies at the
local, diocesan and national level. Bodies, such as Councils of Churches
and Christian Councils, build mutual understanding and co operation (see
ED §§166–171). Catholics have a particular duty to participate in the
ecumenical movement when they are in the majority (see ED §32). The
Dialogue of Love is built up through the accumulation of simple
initiatives which strengthen the bonds of communion: the exchange
of messages or delegations on special occasions; reciprocal visits,
meetings between local pastoral ministers; and twinnings or covenants
between communities or institutions (dioceses, parishes,
seminaries, schools, and choirs). Thus, by word and gesture we show our
love not only for our brothers and sisters in Christ but also for the
Christian communities to which they belong, because we “joyfully
acknowledge and esteem the truly Christian endowments” which we
find there (UR §4).
It is the experience of many bishops that in
the Dialogue of Love ecumenism becomes much more than a duty of
their ministry and is discovered to be a source of enrichment and a fount
of joy through which they experience “how very good and pleasant it is
when brothers live together in unity” (Ps 133:1).
21
Practical Recommendations
} To take the first step to meet with other Christian
leaders.
} To pray personally and publically for other
Christian leaders.
} To attend, insofar as it
is possible and appropriate, the liturgies of ordination/ instalment/
welcome of other Christian leaders in your diocese.
} To invite, where
appropriate, other Christian leaders to significant liturgical
celebrations and events.
} To be aware of Councils of Churches and
ecumenical bodies in your diocese and to
participate as far as is possible.
} To inform other Christian leaders of important events and
news.
C. The Dialogue of Truth
27. Dialogue as an exchange of gifts
In Ut unum sint, Saint John Paul II wrote
that dialogue “has become an outright necessity, one of the Church’s
priorities” (UUS §31). Through ecumenical dialogue each participant
“gains a truer knowledge and more just appreciation” of its dialogue
partner (UR §4). Saint John Paul II wrote that “Dialogue is not simply an
exchange of ideas. In some way it is always an ‘exchange of gifts’ ” (UUS
§28). In this exchange “Each individual part contributes through
its special gifts to the good of the other parts and of the whole
Church” (LG §13). Pope Francis has called for an active attentiveness to
gifts in the other or potential areas of learning from the other which
address our own ecclesial needs. “If we really believe in the abundantly
free working of the Holy Spirit, we can learn so much from one
another! It is not just about being better informed about others, but
rather about reaping what the Spirit has sown in them, which is also
meant to be a gift for us” (EG §246).
22
28. A dialogue that leads us into all truth
The Dialogue of Truth is the theological
dialogue which aims at the restoration of unity of faith. In Ut unum
sint Saint John Paul II asked, “Who could consider legitimate a
reconciliation brought about at the expense of the truth?” (§18). Rather,
he insisted, full communion would come about “through the acceptance of
the whole truth into which the Holy Spirit guides Christ’s
disciples” (UUS §36). This is the same conviction expressed in the
2014 Jerusalem Common Declaration of Pope Francis and Ecumenical
Patriarch Bartholomew when they write, “We affirm once again that the
theological dialogue does not seek a theological lowest common
denominator on which to reach a compromise, but is rather about deepening
one’s grasp of the whole truth that Christ has given to his Church,
a truth that we never cease to understand better as we follow the Holy
Spirit’s promptings.”
29. Theological dialogue at the international,
national and diocesan level
In the years following the Second Vatican
Council the Catholic Church has engaged in many bilateral international
theological dialogues with Christian world communions. The task of these
dialogue commissions has been to address the theological disagreements
which have historically caused division, but doing so in a manner which
lays aside the polemical language and prejudices of the past, and that
takes as the point of departure the common tradition.11 These dialogues have
produced documents which have sought to map out the extent to which
the dialogue partners hold the same faith. They have a ddressed
differences and sought to expand what the dialogue partners hold in
common, and have identified the areas where further work is needed. The
results of the
11. Details of these theological dialogues can
be found in the appendix to this document.
23
dialogue provide the framework for discerning what we can
and cannot appropriately do together on the basis of shared
faith.
No less important is the work of the many
national dialogue commissions operating under the authority of
episcopal conferences. The national commissions are often themselves in
dialogue with the international commissions, suggesting new areas for
fruitful exploration and also receiving and commenting upon the documents
of the international commissions.
The Dialogue of Truth
conducted at the national and diocesan levels can have a particular
importance with respect to the meaning and valid celebration of
baptism. Local Church authorities have been able to formulate
common statements expressing the mutual recognition of baptism (see ED
§94). Other ecumenical working groups and initiatives also make a
valuable contribution to the Dialogue of Truth.12
30. The challenge of reception
Reception is the process by which the Church
discerns and appropriates that which it recognises as authentic
Christian teaching. From the first preached word, down through the
long history of Ecumenical Councils and Church teaching, the Christian
community has exercised this discernment. Reception takes on a new
significance in the ecumenical era. While bilateral and multilateral
dialogues have over the years produced many agreed statements and
declarations, these texts have not always entered into the life of
Christian communities. The Joint Working Group
12. E.g. The Groupe des
Dombes, the Ökumenischer Arbeitskreis evangelischer und katholischer
Theologen, the theological conversations with Oriental Orthodox
Churches initiated by the Pro Oriente Foundation, the Malines
Conversations, Catholics and Evangelicals Together, and the St Irenaeus
Joint Orthodox–Catholic Working Group.
24
between the World Council of Churches and the Catholic
Church in its document on reception described ecumenical reception as
“the evangelical attitude necessary to allow [the results of dialogue] to
be adopted in one’s own ecclesial tradition”.13 Saint John Paul II wrote
that in order to receive the bilateral agreements “a serious
examination needs to be made, which, by different ways and means
and at various levels of responsibility, must involve the whole
People of God” (UUS §80). This process of
reception should involve the whole
Church in the exercise of the sensus
fidei: lay faithful, theologians, and
pastors. Theological faculties and
local ecumenical commissions play an
important role in this regard. The Church’s teaching authority ultimately has the responsibility
to express a judgment (see UUS
§81). Bishops, therefore, are encouraged to read and evaluate
particularly those ecumenical documents that are most relevant to their
own contexts. Many contain suggestions which can be implemented at
the local level.
While the texts produced by ecumenical
dialogues do not constitute official teaching documents of the
churches involved, their reception into the life of Christian communities
helps all to reach a deeper understanding and appreciation of the
mysteries of faith.
13. Ninth Report of the Joint Working Group
between the Roman Catholic Church and the World Council of Churches (2007-2012),
Appendix A “Reception: A Key to Ecumenical Progress” §15.
25
Practical Recommendations
} To identify what bilateral documents have been published
between the Catholic Church and the principal Christian communities
present in your diocese. The appendix of this Vademecum gives
an introductory guide to the dialogues whose
documents are available on the PCPCU website. } To establish a diocesan or regional dialogue
commission involving lay and ordained
theological experts. The commission might engage in a joint study
of the documents of the international or
national dialogues or may address issues of
local concern.
} To ask the commission to
propose some concrete action that could be undertaken jointly by
your
diocese and another
Christian community or
communities on the basis of the
ecumenical
agreements that have been reached.
D. The Dialogue of Life
31. The truths expressed jointly in theological
dialogue seek concrete expression through joint action in pastoral
care, in service to the world and through culture. The Ecumenical
Directory states that the contribution Christians can make in these
areas of human life “will be more effective when they make it together,
and when they are seen to be united in making it”. “Hence,” the Directory
continues, “they will want to do everything together that is allowed
by faith” (§162). These words echo an important ecumenical principle,
known as the Lund principle, first formulated by the World Council of
Churches, that Christians should “act together in all matters except
those in which deep differences of conviction compel them to act
separately” (Third World Conference of the Faith and Order Commission in
1952). By working together Catholics begin to live deeply and faithfully
the communion that they already share with other Christians.
26
In this undertaking
Catholics are encouraged to have both patience and perseverance, twin
virtues of ecumenism, in equal measure: proceeding “gradually and
with care, not glossing over difficulties” (ED §23), under the guidance
of their bishops; yet showing genuine commitment in this quest, motivated
by the urgent need for reconciliation and by Christ’s own desire for the
unity of his disciples (see EG §246, UUS §48).
i) Pastoral ecumenism
32. Shared pastoral challenges as opportunities
for ecumenism
Very often Christian communities in a given
locality face the same pastoral and missionary challenges. If there is
not already a genuine desire for unity among Christians such
challenges can exacerbate tensions and even promote a spirit of
competition among communities. However, when approached with a properly
ecumenical spirit these very challenges become opportunities for
Christian unity in pastoral care, called here “pastoral ecumenism”. It is
one of the fields which most effectively contributes to fostering
Christian unity in the life of the faithful.
33. Shared ministry and sharing resources
In very many parts of the world, and in very
many ways, Christian ministers from different traditions work
together in providing pastoral care in hospitals, prisons, the
armed forces, universities and in other chaplaincies. In many of
these situations chapels or other spaces are shared to provide ministry
to the faithful of different Christian communities (see ED
§204).
Where the diocesan bishop discerns that it will
not cause scandal or confusion to the faithful, he may offer other
Christian communities the use of a church. Particular discernment is
required in the case of the diocesan cathedral. The Ecumenical
Directory (§137) envisages such situations in which a Catholic
diocese comes to the
27
aid of another community which is without its
own place of worship or liturgical objects to worthily celebrate
its ceremonies. Likewise, in many contexts Catholic communities are
the recipients of similar hospitality from other Christian communities.
Such sharing of resources can build trust and deepen mutual understanding
between Christians.
34. Mission and catechesis
Jesus prayed “that they may all be one … so that
the world may believe” (Jn 17:21), and from its origins the
ecumenical movement has always had the Church’s mission to evangelise at
its core. Division among Christians impedes evangelization and undermines
the credibility of the Gospel message (see UR §1, Evangelii
nuntiandi §77 and UUS §§98–99). The Ecumenical Directory stresses
the need to ensure that the “human, cultural and political factors”
involved in the original divisions between Christians not be transplanted
to new missionary territories and calls for Christian missionaries
from different traditions to work “with mutual respect and love”
(§207).
The Apostolic Exhortation Catechesi tradendae
(1979) notes that in some situations bishops may consider it
“opportune or even necessary” to collaborate with other Christians in the
field of catechesis (§33, cited in ED §188 and in the Directory for
Catechism §346). The document goes on to describe the parameters of
such collaboration. The Catechism of the Catholic Church has proved to be
a useful tool for co-operation with other Christians in the field
of catechesis.
35. Interchurch marriages
The diocesan bishop is called upon to authorise interchurch
marriages and sometimes to dispense from the Catholic rite for the
wedding ceremony. Interchurch marriages should not be regarded as
problems for they are
28
often a privileged place where the unity of
Christians is built (see Familiaris Consortio §78, and Apostolorum
Successores §207). However, pastors
cannot be indifferent to the pain of Christian division which is
experienced in the context of these families, perhaps more sharply than
in any other context. The pastoral care of interchurch families,
from the initial preparation of the couple for marriage to pastoral accompaniment
as the couple have children and the children themselves prepare for
sacraments, should be a concern at both the diocesan and regional level
(see ED §§143–160). A special effort should be made to engage these
families in the ecumenical activities of parish and diocese. Mutual
meetings of Christian pastors, aimed at supporting and upholding
these marriages, can be an excellent ground for ecumenical
collaboration (see ED §147). Recent migratory movements have accentuated
this ecclesial reality. From one region to another there is a great
variety of practice regarding interchurch marriages, the baptism of
children born of such marriages, and their spiritual formation.14 Local agreements on these pressing pastoral
concerns are therefore to be encouraged.
36. Sharing in Sacramental Life (Communicatio in sacris)
As we have already seen, because we share a
real communion with other Christians through our common baptism,
prayer with these brothers and sisters in Christ is both possible and
necessary to lead us into the unity that the Lord desires for his Church.
However, the question of administering and receiving sacraments, and
especially the Eucharist, in each other’s liturgical celebrations remains
an area of significant tension in our ecumenical relations. In treating
the subject of “Sharing Sacramental Life with Christians of Other
Churches and Ecclesial Communities”
14. The bishop should take account of CIC 1125 or
CCEO 814 §1.
29
(ED §§129–132), the Ecumenical Directory draws
on two basic principles articulated in Unitatis redintegratio §8
which exist in a certain tension and which must always be held together.
The first principle is that the celebration of sacraments in a community
bears “witness to the unity of the Church” and the second principle is
that a sacrament is a “sharing of the means of grace” (UR §8). In view of
the first principle the Directory states that “Eucharistic
communion is inseparably linked to full ecclesial communion and its
visible expression” (ED §129) and therefore, in general, participation in
the sacraments of the Eucharist, reconciliation and anointing is limited
to those in full communion. However, applying the second principle,
the Directory goes on to state that “by way of exception, and
under certain conditions, access to these sacraments may be permitted, or
even commended, for Christians of other Churches and ecclesial
Communities” (ED §129). In this sense the Directory expands on
the second principle by stating that the Eucharist is spiritual
food for the baptised that enables them to overcome sin and to grow
towards the fullness of life in Christ. Communicatio in sacris is
therefore permitted for the care of souls within certain circumstances,
and when this is the case it is to be recognised as both desirable
and commendable.
Weighing the claims of
these two principles calls for the exercise of discernment by the
diocesan bishop, always bearing in mind that the possibility of communicatio
in sacris differs with respect to the Churches and Communities
involved. The Code of Canon Law describes the situations in which
Catholics can receive sacraments from other Christian ministers (see CIC
844 §2 and CCEO 671 §2). The canon states that either in danger of
death, or if the diocesan bishop judges there to be a “grave necessity,”
Catholic ministers can administer sacraments to other Christians “who
seek such on their own accord, provided that they manifest Catholic faith
in respect
30
to these sacraments and are properly disposed” (CIC 844 §4,
see also CCEO 671 §3).
It is important to
stress that the bishop’s judgement about what constitutes a “grave
necessity” and when exceptional sacramental sharing is appropriate
is always a pastoral discernment, that is, it concerns the care and
the salvation of souls. Sacraments may never be shared out of mere
politeness. Prudence must be exercised to avoid causing confusion or
giving scandal to the faithful. Nevertheless, Saint John Paul II’s words
should also be borne in mind when he wrote, “It is a source of joy
to note that Catholic ministers are able, in certain particular cases, to
administer the Sacraments of Eucharist, Penance and Anointing of the Sick
to Christians who are not in full communion with the Catholic
Church” (UUS §46).15
37. Changing ecclesial affiliation as an
ecumenical challenge and opportunity
Changing of ecclesial affiliation is of its
nature distinct from ecumenical activity (UR §4). Nevertheless, the
ecumenical documents acknowledge those situations in which Christians
move from one Christian community to another. Certain pastoral
provisions, such as those formulated by the Apostolic Constitution Anglicanorum
coetibus, respond to this reality. Local communities should welcome
with joy those who wish to enter into full communion with the Catholic
Church, though as the Rite of Christian Initiation of Adults states, “any
appearance of
15. Pastoral agreements
have been reached with some Oriental Orthodox Churches for reciprocal
admission of the faithful to the Eucharist in case of necessity (in 1984
with the Syrian Orthodox Church, and in 2001 between the Chaldean
Church and the Assyrian Church of the East). Many episcopal
conferences, synods, eparchies and dioceses have published directives or
documents on this matter.
31
triumphalism should be carefully avoided”
(§389).16 Always maintaining a
profound respect for the conscience of the individuals concerned, those
who make known their intention to leave the Catholic Church should be
made aware of the consequences of their decision. Motivated by the desire to maintain strong
relations with ecumenical partners, in some circumstances it is possible
to agree a “Code of Conduct” with another Christian community,17
especially when addressing the challenging issues raised
when clergy change affiliation.18
16. Editio typica, Appendix 3b.
17. The French Joint Committee for
Catholic-Orthodox Theological Dialogue made such a proposal in its
2003 declaration Éléments pour une éthique du dialogue catholique
orthodoxe.
18. As an example, the Anglican-Roman Catholic
Bishops’ Dialogue of Canada was able to agree a statement,
“Pastoral Guidelines for Churches in the case of clergy moving from
one communion to the other” (1991).
32
Practical Recommendations
} To identify common pastoral needs with other Christian
leaders.
} To listen to and learn from the pastoral initiatives of
other communities.
} To act with generosity to help the pastoral work of another
Christian community.
} To meet with and listen
to the experiences of interchurch families in your diocese.
} To present to the clergy
of your diocese the
guidelines given by the Ecumenical
Directory
concerning the sharing of sacraments
(summarised above) and, if there are any, the guidelines of the
Episcopal Conference or Synods of the Eastern
Catholic Churches. Help
your clergy to discern
when those conditions are to apply and when such
sharing in sacramental life might, in individual
cases, be appropriate.
} If your diocese or episcopal conference has no guidelines
regarding the canonical provisions for exceptional sacramental sharing,
and if you think such guidelines would be beneficial in your
context, contact the ecumenical office of the episcopal
conference and seek
advice about proposing or
preparing such a text.
ii) Practical ecumenism
38. Co-operation in service to the world
The Second Vatican Council called on all
Christians, united in their common efforts and bearing witness to a
common hope, to set “in clearer relief the features of Christ the
Servant” (UR §12). It noted that in many countries this co-operation was
already taking place in defence of human dignity and to relieve the
afflictions of famine, natural disasters, illiteracy, poverty, housing
shortage, and the unequal distribution of wealth. Today we might add to
this
33
list: co-ordinated Christian action to care for
displaced and migrant peoples; the fight against modern day slavery
and human trafficking; peace-building; advocacy for religious
freedom; the fight against discrimination; defence of the sanctity of
life and care for creation. Christians co
operating in this way is what is intended by “practical
ecumenism”. Increasingly, and as new needs arise, Christian communities
are pooling their resources and co ordinating their efforts to respond in the
most effective way possible to those in need. Saint John Paul II
called Christians to “every possible form of practical co operation at
all levels” and described this kind of working together as “a true school
of ecumenism, a dynamic road to unity” (UUS §40). The experience of
bishops in many parts of the world is that co-operation between
Christian communities in service of the poor is a driving force in
promoting the desire for Christian unity.
39. Joint service as witness
Through such ecumenical co-operation Christians
“bear witness to our common hope” (UR §12). As disciples of Christ,
schooled by the Scriptures and Christian tradition, we are compelled to
act to uphold the dignity of the human person and the sacredness of
creation, in the sure hope that God is bringing the whole of creation
into the fullness of his Kingdom. By working together in both social
action and cultural projects such as those suggested in §41
Christians promote an integral Christian vision of the dignity of the
person. Our common service manifests before the world, therefore, our
shared faith, and our witness is more powerful for being
united.
40. Interreligious dialogue
Increasingly, at both the national and local
levels, Christians are finding the need to engage more closely with
other religious traditions. Recent trends of migration have brought
peoples of different cultures and religions
34
into what were previously predominantly
Christian communities. Often the expertise at the disposal of an
individual Christian community may be limited. Joint Christian
co-operation in interreligious dialogue is therefore often beneficial,
and indeed the Ecumenical Directory states that it “can deepen the
level of communion among [Christians] themselves” (§210). The Directory
particularly highlights the importance of Christians working together
to combat “anti-Semitism, religious fanaticism and sectarianism”. Lastly,
it is important not to lose sight of the essential difference
between dialogue with different religious traditions which aims at
establishing good relations and co-operation, and dialogue with other
Christian communities which aims at restoring the unity Christ willed for
his Church and is properly called ecumenical.
Practical Recommendations
} To identify in dialogue
with other Christian leaders areas where Christian service is
required.
} To talk to other Christian leaders and your own diocesan
ecumenical officer about what Christians are currently doing separately
that could be done together.
} To encourage priests to
engage with ecumenical partners in service to the local community.
} To ask diocesan agencies
and Catholics engaged in social action on behalf of the Church in
your
diocese about past and present co-operation
with other Christian communities and how this might be
extended.
} To talk to other Christian leaders about their relations
with other religious traditions in your
area. What are the
difficulties and what can the
Christian
communities do together?
35
iii) Cultural ecumenism
41. Cultural factors have played a significant
role in the estrangement of Christian communities. Very often
theological disagreements stemmed from difficulties of mutual
understanding arising from cultural differences. Once communities have
separated and live in isolation from one another, cultural differences
tend to widen and reinforce theological disagreements. More
positively, Christianity has also contributed enormously to the
development and enrichment of specific cultures around the world.
“Cultural ecumenism”
includes all efforts to better understand the culture of other Christians
and in so doing to realise that beyond cultural difference, to
varying degrees, we share the same faith expressed in different ways.
An important aspect of cultural ecumenism is the promotion of common
cultural projects which are able to bring different communities together
and to inculturate the gospel again in our own age.
The Ecumenical Directory (§§211–218)
encourages joint projects of an academic, scientific or artistic nature,
and provides criteria for the discernment of these projects (§212). The
experience of many Catholic dioceses shows that ecumenical concerts,
festivals of sacred art, exhibitions, and symposia, are important moments
of rapprochement between Christians. Culture, in a broad sense, presents
itself as a privileged place for the “exchange of gifts”.
Conclusion
42. The long history of Christian divisions and the complex
nature of the theological and cultural factors that divide Christian
communities are a great challenge to all those involved in the ecumenical
endeavour. And indeed the obstacles to unity are beyond human strength;
they
36
cannot be overcome by our efforts alone. But the
death and resurrection of Christ is God’s decisive victory over sin
and division, just as it is His victory over injustice and every form of
evil. For this reason Christians cannot despair in the face of Christian
division, just as they cannot despair in the face of injustice or
warfare. Christ has already defeated these evils.
The task of the Church
is always to receive the grace of the victory of Christ. The
practical recommendation and initiatives suggested in this Vademecum
are ways in which the Church and, in particular, the bishop can
strive to actualise Christ’s victory over Christian division. Opening to
God’s grace renews the Church, and as Unitatis redintegratio taught,
this renewal is always the first and indispensable step towards unity. An
openness to God’s grace demands an openness to our Christian brothers and
sisters, and, as Pope Francis has written, a willingness to receive “what
the Spirit has sown in them, which is also meant to be a gift for
us” (EG §246). The two parts of this Vademecum have sought to
address these two dimensions of ecumenism: the renewal of the Church in
its own life and structures; and engagement with other Christian
communities in spiritual ecumenism, and the dialogues of Love, Truth, and
Life.
Father Paul Couturier (1881–1953), a
Catholic pioneer in the ecumenical movement and particularly of
spiritual ecumenism, called upon the grace of Christ’s victory over
division in his prayer for unity which continues to inspire Christians of
many different traditions. With his prayer we conclude this Vademecum:
37
Lord Jesus, on the night before you died for
us,
you prayed that all your disciples may be
perfectly one, as you are in your Father and your Father is in you.
Make us painfully aware of our lack of faith in not being united.
Give us the faithfulness to
acknowledge,
and the courage to reject, our hidden
indifference, distrust and even enmity towards one another.
Grant that we all may meet one another in
you,
so that from our souls and our lips there may
ever arise your prayer for the unity of Christians
as you will it and by the means that you
desire.
In you, who are perfect Love,
grant us to find the way that leads to
unity,
in obedience to your love and your truth.
Amen.
The Holy Father Pope Francis has given his
approval for the publication of this document.
From the Vatican, 5 June 2020
Kurt Cardinal Koch
President
✠ Brian Farrell
Titular Bishop of Abitine
Secretary
38
Catholic Documents on Ecumenism
Second Vatican Council Unitatis redintegratio (1964),
Decree on Ecumenism.
Saint John Paul II Ut unum sint (1995), Encyclical on
Commitment to Ecumenism.
Pontifical Council for Promoting Christian Unity and United
Bible Societies, Guidelines for Interconfessional Cooperation in
Translating the Bible (1987).
Pontifical Council for Promoting Christian Unity, Directory for
the Application of Principles and Norms on Ecumenism (1993).
Pontifical Council for Promoting Christian
Unity, The Ecumenical Dimension in the Formation of those
Engaged in Pastoral Work (1997).
For these documents and for further
documentation, information and resources see the website of the
Pontifical Council for Promoting Christian Unity
(www.christianunity.va).
39
Appendix
The international dialogue partners of the Catholic
Church
Bilateral dialogue
The work of the
Pontifical Council for Promoting Christian Unity is both to foster
ever-closer relations with our brothers and sisters in Christ (the
Dialogue of Love) and to strive to overcome the doctrinal divisions which
prevent us from being able to share full, visible communion (the Dialogue
of Truth). It conducts bilateral dialogues or conversations with the
following Christian communities.19
Orthodox Churches of the Byzantine Tradition Churches of the Byzantine tradition are united
by the recognition of the seven ecumenical councils of the first millennium
and the same spiritual and canonical tradition inherited from
Byzantium. These Churches, which form the Orthodox Church as a
whole, are organized according to the principle of autocephaly,
each with its own primate and the Ecumenical Patriarch having,
among them, the primacy of honour. The unanimously recognised
autocephalous Churches are: the Patriarchates of Constantinople,
Alexandria, Antioch, Jerusalem, Moscow, Serbia, Romania, Bulgaria,
Georgia, and the Autocephalous Churches of Cyprus, Greece, Poland,
Albania, and the Czech Lands and Slovakia. Some of the patriarchates also
include so called “autonomous” churches within them. In 2019 the
Ecumenical Patriarch granted a tomos of autocephaly to the Orthodox
Church of Ukraine. This Church is still in the process
19. Before entering into
ecumenical relations locally and nationally it is helpful first of all to
establish that a particular Christian community is in a full communion
relationship with one of the worldwide communions listed in this
appendix. There are, for example, non
canonical Orthodox
Churches, Anglican provinces or dioceses which are not in communion with
the Archbishop of Canterbury, and many Baptist communities are not
members of the Baptist World Alliance. Furthermore, there are also
communities that do not have a representative global structure.
Discernment is required when entering into ecumenical relations with such
groups. It may be helpful to seek advice from the ecumenical commission
of the bishops’ conference or synod, or from the Pontifical Council for
Promoting Christian Unity.
40
of being recognised by
other Churches. The International Joint Commission for Theological
Dialogue between the Catholic Church and the Orthodox Church as a whole,
founded in 1979, has adopted six texts. The first three documents
concerned the sacramental structure of the Church (Munich, 1982; Bari,
1987; and Valamo, 1988) and the fourth addressed the question of
uniatism (Balamand, 1993). After a period of crisis, a new phase of
dialogue began in 2006 focussing on the relationship between primacy and
synodality and to date has adopted two documents (Ravenna 2007, and
Chieti 2016).
Oriental Orthodox Churches
The Oriental Orthodox
Churches, also known as “non Chalcedonian” because they do not recognize the
fourth Ecumenical Council, are distinguished between three main
traditions: Coptic, Syriac and Armenian. An international joint commission
was established in 2003 bringing together all the seven Churches that
recognise the first three ecumenical councils: the Coptic Orthodox
Church, the Syrian Orthodox Church, the Armenian Apostolic Church
(Catholicosate of Etchmiadzin and Catholicosate of Cilicia), the
Malankar Orthodox-Syrian Church, the Ethiopian Orthodox Tewahedo
Church and the Eritrean Orthodox Tewahedo Church. A first phase of the
dialogue culminated in 2009 with a document on the nature and mission of
the Church. A new phase resulted in the adoption in 2015 of a document on
the exercise of communion in the life of the early Church. The current
dialogue is about the sacraments.
Parallel to this
commission there is also a special dialogue with the Malankara Churches
of South India. In 1989 and 1990, two parallel bilateral dialogues were
established respectively with the Malankara Orthodox Syrian Church
and with the Malankara (Jacobite) Syrian Orthodox Church, and these
were maintained despite the foundation of the commission mentioned above.
These dialogues focus on three main themes: Church history, common
witness and ecclesiology.
Assyrian Church of the East
The dialogue between the
Catholic Church and the Assyrian Church of the East has produced many
fruitful results. As a result of a first phase of dialogue on
christological issues Pope
41
John Paul II and
Patriarch Mar Dinkha IV signed a Joint Christological Declaration in
1994, which opened new horizons for both theological dialogue and
pastoral collaboration. Subsequently, the Joint Commission for
Theological Dialogue between the Catholic Church and the Assyrian Church
of the East planned two further phases of work: one on sacramental
theology and the other on the constitution of the Church. The second
phase of dialogue concluded with a wide consensus on sacramental issues
allowing the publication by the PCPCU of the “Guidelines For Admission To
The Eucharist Between The Chaldean Church and The Assyrian Church Of The
East”, and an agreement on the final document entitled Common
Statement on Sacramental Life, adopted in 2017. The third phase of
the dialogue on the nature and constitution of the Church started
in 2018.
Old Catholic Church of the Union of
Utrecht
The Union of Utrecht
comprises six national churches that belong to the International Old
Catholic Bishops’ Conference. Listed in the order of entry into the Union
(1889 onwards) they are the Old Catholic Churches in the Netherlands,
Germany, Switzerland, Austria, the Czech Republic, and Poland. The
International Roman Catholic–Old Catholic Dialogue Commission was
established in 2004. Its recent publication The Church and Ecclesial
Communion incorporates the two reports of 2009 and 2016. It concludes
that the shared understanding of the Church as a multilayered communion
of local churches may open up common vistas and enable a common vision of
the primacy of the Bishop of Rome within a universal synodal
perspective.
Anglican Communion
The Anglican Communion
has 39 Provinces and more than 85 million members. Although others claim
the name Anglican, the communion is defined as being those dioceses whose
bishop is in communion with the ancient See of Canterbury.
Ecumenical dialogue between the Anglican Communion and the Catholic
Church began after the historic meeting between Saint Paul VI and
Archbishop Michael Ramsey in 1966. The first Anglican– Roman Catholic
International Commission (ARCIC I) met between 1970 and 1981. It produced
a high level of agreement
42
on the topics of
Eucharist and Ministry. ARCIC II took up the work of its predecessor on
authority in an important document entitled The Gift of Authority (1999).
It also produced agreed statements on salvation, Mary, ecclesiology,
ethics and grace. Most recently ARCIC III has published an agreed
statement on ecclesiology entitled Walking Together on the Way. The
International Anglican–Roman Catholic Commission for Unity and Mission
(IARCCUM) is a commission of paired Anglican and Catholic bishops who
seek to further the reception of ARCIC’s documents and to give greater
witness to our common faith in service of those in need.
Lutheran World Federation (LWF)
The Lutheran World
Federation is a global communion of 148 Lutheran churches which live in pulpit
and altar fellowship. LWF member churches can be found in 99 countries
and together they have over 75.5 million members. The LWF was
founded in 1947 in Lund. The Lutheran–Catholic Commission on Unity began
its work in 1967. The dialogue between Catholics and Lutherans has
continued uninterrupted since then. In the five phases of the dialogue,
the Commission has published study documents on the gospel and the
Church, ministry, Eucharist, justification and the apostolicity of the
Church. Its current working theme is Baptism and growth in
communion. An important historical milestone in Lutheran–Catholic
relations was achieved by The Joint Declaration on the Doctrine of
Justification (1999). The theology of justification was the central
theological dispute between Martin Luther and the church authorities
which led to the Reformation. The Joint Declaration proposes 44
common affirmations relating to the doctrine of justification. On the
basis of the high degree of consensus reached it was agreed that the
condemnations in Lutheran Confessions and in the Council of Trent no
longer apply. The document From Conflict to Communion (2013)
marked the Lutheran–Catholic Common Commemoration of the 500th
anniversary of the Reformation in 2017.
World Communion of
Reformed Churches (WCRC) The
World Communion of Reformed Churches and its member churches trace their
roots to the 16th century Reformation led by John Calvin, John Knox, and
Ulrich Zwingli, and to the earlier reforming movements of Jan Hus and
Peter Valdes. WCRC
43
member churches are
Congregational, Presbyterian, Reformed, United/Uniting and Waldensian. In 2010,
the World Alliance of Reformed Churches (WARC) and the Reformed
Ecumenical Council (REC) united to create the World Communion of
Reformed Churches. The Reformed–Roman Catholic Commission officially
began its work in Rome in 1970. A total of four phases of dialogue have
been held by the Commission producing the following four dialogue
reports: The Presence of Christ in Church and World (1970–1977); Towards
a Common Understanding of the Church (1984–1990); The Church
as Community of Common Witness to the Kingdom of God (1998– 2005);
and Justification and Sacramentality: The Christian Community as an
Agent for Justice (2011–2015).
World Methodist Council (WMC)
The World Methodist
Council is an association of 80 churches from across the world. Most of
these have their roots in the teaching of the 18th century Anglican
preacher, John Wesley. Methodists have a long history of ecumenical
covenants and so in many countries such as Canada, Australia and
India, Methodists have become part of United or Uniting Churches.
The Methodist–Roman Catholic International Commission began work in 1967.
The Commission produces reports every five years to coincide with the
meetings of the World Methodist Council. These reports have focussed on
topics such as: the Holy Spirit, the Church, the sacraments, the
apostolic tradition, revelation and faith, teaching authority in the
Church, and holiness. The 2017–2021 phase of dialogue focusses on
the theme of the Church as a reconciled and reconciling
community.
Mennonite World Conference (MWC)
The Mennonite World
Conference represents the majority of the global family of Christian
churches that have their origins in the 16th century Radical Reformation
in Europe, and particularly in the Anabaptist movement. MWC membership
includes 107 Mennonite and Brethren in Christ national churches from
58 countries, with around 1.5 million baptized believers. International
conversations between the Roman Catholic Church and the MWC started in
1998 and produced one dialogue report,
Called Together to Be Peacemakers (1998–2003).
44
More recently
(2012–2017) the PCPCU has participated in a tripartite dialogue called
the International Trilateral Dialogue Commission with the MWC and the
LWF which finalised a report in 2017 entitled “Baptism and
Incorporation into the Body of Christ, the Church”.
Baptist World Alliance (BWA)
The Alliance is a
worldwide fellowship of Baptist believers formed in London in 1905.
Currently there are about 240 member churches totalling approximately 46
million members. The Baptist movement began in 17th century England as a
separatist movement breaking from the Puritans and advocating the radical
separation of church and state. Early leaders of the movement (John Smyth
and Thomas Helwys) became convinced that infant baptism was contrary to
Scripture. Along with the Mennonites (Anabaptists), who influenced
Baptist theology in Holland and beyond, Baptists do not practise infant
baptism but advocate what they term “believers’ baptism”. The
Baptist–Roman Catholic international conversations began in 1984. Two
phases of international dialogues have produced two reports: Summons
to Witness to Christ in Today’s World (1984– 1988) and The Word of God
in the Life of the Church (2006–
2010). Currently, a third phase of dialogue is
reflecting on the theme of common Christian witness in the contemporary
world.
Disciples of Christ
The Christian Church
(Disciples of Christ) was born in the early 19th century in the USA, out
of a search for both catholicity and unity. Christian unity is foremost
in the Disciples’ doctrine of the church and in their witness to the
kingdom of God. They refer to themselves as a “Protestant Eucharistic
community” and frequently repeat that “our reconciling journey begins,
and ends, at the [Eucharistic] Table”. The dialogue with the
Catholic Church started in 1977 and has published four documents: Apostolicity
and Catholicity (1982); The Church as Communion in Christ (1992);
Handing on the Faith (2002); and The Presence of Christ in the
Church with particular reference to the Eucharist (2009).
45
Pentecostal and Charismatic Movements
The Los Angeles Azusa
Street Revival Movement in 1906 is usually considered as the beginning of
the Pentecostal Movement. Classical Pentecostalism has its origins in
this Revival that soon formed into denominations in the protestant
sense and have since become international networks such as the Assemblies
of God, Four Square Gospel, and the Church of God. The Denominational
Pentecostals which sprang from revivals in the 1950s within different
Christian traditions while remaining within these confessional boundaries
are normally called Charismatics (the Catholic Charismatic Renewal born
in 1968 is part of this movement while remaining an ecclesial
movement within the Catholic Church). Lastly Non-Denominational
Pentecostals or New Charismatic Churches appeared in late 1980s and
1990s. At present Pentecostals and Charismatics are estimated to number
about 500 million globally. The Pentecostal–Catholic dialogue began in
1972 and has produced six reports the most recent of which, Do Not
Quench the Spirit, addresses charisms in the life and mission of the
Church.
A series of preliminary
conversations between a group of leaders of the New Charismatic Churches
(NCC) and the Pontifical Council for Promoting Christian Unity took place
in the Vatican (2008–12). At the end of this preliminary phase, it
was agreed to have a
round of conversations to explore their identity and self-understanding
(2014–18). A document entitled “The Characteristics of the New
Charismatic Churches” resulted from the NCC’s reflections on these
conversations. It is not an ecumenical document, but represents the NCC’s
attempt to describe themselves in a dialogical context and is intended
to help and encourage relations between Catholics and New
Charismatic leaders around the world.
World Evangelical Alliance (WEA)
Evangelicals are one of
the first ecumenical movements in modern church history. Originally, the
Evangelical Alliance, founded in 1846 in London, brought together
Christians of Lutheran, Reformed, and Anabaptist traditions. In the
founding of the Evangelical Alliance (now World Evangelical
Alliance), a personal relationship to Christ was considered the fundamental
uniting value, that is the sense of conversion (repentance) and spiritual
rebirth (born-again Christians). Even though the
46
Evangelicals agree on
the four so-called exclusive articles of the Reformation (“solas”),
at present issues around mission and evangelism are the core concern for
Evangelicals, who belong to very many different ecclesial traditions from
Anglicanism to Pentecostalism. The World Evangelical Alliance, an
association of National Evangelical Alliances with a visible infrastructure,
and the Lausanne Movement, which for the most part is an association of
individual Evangelicals, represent the concerns of Evangelicalism today.
Three rounds of international consultations have been undertaken between
representatives of the Pontifical Council for Promoting Christian Unity
and the WEA and have produced three reports: Evangelicals and
Catholics on Mission (ERCDOM, 1976–1984); Church, Evangelisation
and the Bonds of Koinonia (1997–2002); ‘Scripture and Tradition’ and
‘The Church in Salvation’ – Catholics and Evangelicals Explore Challenges
and Opportunities (2009–2016).
Salvation Army
The Salvation Army has
its roots in mid-19th century England, as a mission movement for the poor
and marginalized. The founder, William Booth, was a Methodist minister.
The Salvation Army operates in 124 countries. Its membership
includes more than 17,000 active and more than 8,700 retired officers,
over 1 million soldiers, around 100,000 other employees and more than 4.5
million volunteers. Salvationists can be classified as Evangelical
Christians who do not practise any sacraments. A series of informal
ecumenical conversations between Salvationists and the Pontifical Council
for Promoting Christian Unity began in 2007 in Middlesex, United Kingdom.
There were a total of five meetings ending in 2012. A summary of the
international dialogue was published by the Salvation Army in 2014 under
the title Conversations with the Catholic Church.
Multilateral dialogues
Through the Pontifical Council for Promoting
Christian Unity the Catholic Church also engages in multilateral
dialogues.
47
World Council of Churches (WCC)
Founded in 1948, the
World Council of Churches is “a fellowship of churches which confess the
Lord Jesus Christ as God and Saviour according to the scriptures, and
therefore seek to fulfil together their common calling to the glory of
the one God, Father, Son and Holy Spirit” (The Basis adopted by
the Third Assembly in New Delhi in 1961). The WCC is today the
broadest and most inclusive organized expression of the ecumenical
movement. It brings together 350 member churches including Orthodox, Lutherans,
Reformed, Anglicans, Methodists, Baptists as well as Evangelicals,
Pentecostals and United and Independent churches. All together they
represent over 500 million Christians from all continents and more
than 110 countries.
Although the Catholic
Church is not a member of the WCC, there has been growing collaboration
on issues of common concern since the Second Vatican Council. The
most important collaboration for the pursuit of the goal of full
visible unity is undertaken through the Pontifical Council for
Promoting Christian Unity (PCPCU). This includes the Joint Working
Group (established in 1965), collaboration in the field of ecumenical
formation and education, and the common preparation of the material for
the Week of Prayer for Christian Unity. Catholic experts are also members
of various commissions of the WCC such as the Commission on World
Mission and Evangelism, the Commission on Ecumenical Education and
Formation, as well as various ad hoc working groups related to
specific projects. Particularly important for resolving doctrinal, moral
and structural divergences among the Churches is the Commission on Faith
and Order, 10% of whose membership is Catholic. Since its establishment
in 1948, the Commission has undertaken many studies on important
ecumenical topics including Holy Scripture and
Tradition, apostolic faith,
anthropology, hermeneutics, reconciliation, violence and peace, preservation of creation, and
visible unity. In 1982 it published
Baptism, Eucharist, Ministry (BEM, also known as The
Lima Statement), the first multilateral convergence statement on the
issues at the heart of the ecumenical debate. The official Catholic
response (1987) expressed the conviction that the study of ecclesiology
should take a central place in ecumenical dialogue in order to
resolve
48
remaining issues. In 2013, the Commission
published a second convergence statement The Church: Towards a Common
Vision (TCTCV). A result of three decades of intense
theological dialogue involving hundreds of theologians and church
leaders, TCTCV demonstrates “how far Christian communities
have come in their common understanding of the church, showing the
progress that has been made and indicating work that still needs to be
done” (Introduction). The official Catholic response (2019) makes it clear
that without pretending to having achieved full agreement, TCTCV shows
growing consensus on controversial issues regarding the Church’s nature,
mission and unity.
Global Christian Forum (GCF)
The Global Christian
Forum is a recent ecumenical initiative that emerged at the end of the
last century within the context of the WCC. It intends to create an open
space – a forum – where representatives of the so-called “historic
churches” (Catholic, Orthodox and post-Reformation Protestant churches)
and those identified as “recent churches” (Pentecostal, Evangelical
and Independent) could join together on an equal basis to foster
mutual respect, to share faith stories, and to address together common
challenges. The aim of the GCF is to gather around one table
representatives of almost all Christian traditions, including African
Instituted Churches, mega churches, migrant churches, and new ecumenical
movements and communities. Represented in the GCF are many Christian
world communions and world Christian organisations, including the
Pontifical Council for Promoting Christian Unity, the Pentecostal World
Fellowship, the World Evangelical Alliance and the World Council of
Churches. Without formal membership, the GCF provides space for
networking and for church leaders to explore issues of common interest in
the fast changing context of global Christianity today.
Community of Protestant
Churches in Europe (CPCE) The
Community of Protestant Churches in Europe (CPCE) is a fellowship of over
90 Protestant churches which have signed the Leuenberg Agreement. Its aim
is to implement church fellowship through common witness and service.
Membership consists of most of the Lutheran and Reformed churches
in Europe, the United churches originating from mergers of those
churches, the Waldensian Church, and the European Methodist
49
churches. Some European
churches have remained outside the fellowship, such as the Evangelical
Lutheran Church of Finland and the Church of Sweden. In a worship service
in Basel on 16 September 2018, the CPCE and the Pontifical Council for
Promoting Christian Unity committed to begin an official dialogue on the
theme of church and church communion.
50
.VII. Listen, Read and Share Links of The Great Controversy Book Audio All Chapters-English and in Kinyarwanda:
You can Click Here to View our Alarm, set for You to Start Counting down for 2nd Coming of Our Lord Messiah Jesus Christ our King of 7th Day Holy Sabbath and of All Sealed 7th Day Holy Sabbath Keepers until Tuesday, 15 October 2024 (Chicago time).
1765 | days |
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The Great Controversy
Home EGW Writings Books The Great Controversy
Preface
37.[Chapter 37—The Scriptures a Safeguard/The Great Controversy-Audio in English],(in Kinyarwanda),
38.[Chapter 38—The Final Warning/The Great Controversy-Audio in English],(in Kinyarwanda),
39.[Chapter 39—The Time of Trouble/The Great Controversy-Audio in English],(in Kinyarwanda),
40.[Chapter 40—God's People Delivered/The Great Controversy-Audio in English],(in Kinyarwanda)=JESUITS,
41.[Chapter 41—Desolation of the Earth/The Great Controversy-Audio in English],(in Kinyarwanda),
42.[Chapter 42—The Controversy Ended/The Great Controversy-Audio in English],(in Kinyarwanda).
Copy and paste to share to 7 people /Sangiza n' abandi bantu 7,Yesu yaje twatashye:2020-06-06:14h41'51''Inama y' Agakiza Yesu i Getsemani itangiranye n' itariki ya 1Nzeri2020 kugeza kw' Itegeko ry' Icyumweru 15Gashyantare 2021,Yesu azagaruka 15 Ukwakira 2024,Isaha yageze,Mwiyeze Imbabazi Z'Imana Kubeza Isabato ni 22Ukwakira 2020. Imvura y'itumba n'ihembura rizamara amezi 3 n' iminsi 15, bizahuza na Gashyantare 7th-17th, 2020.Twatashye Yesu Yaje,Mwige Ikigisho cya 42 Intambara Ikomeye, musome Yesaya 12:1-6, Musome 1 Abami 81:66, Mubihuze na Yohana 17:1-26"17:17"Ubereshe Ukuri, Ijambo Ryawe niryo Kuri:1)Inyandiko: http://www.africanunionsc.org/2020/06/2020060614h4151getsemani-itangiranye.html ,2) Amajwi: https://vocaroo.com/93jDG6UqbSC , 3) YouTube updates on Sunday Law movements: http://www.africanunionsc.org/2020/05/click-here-to-listen-to-updated-sunday.html |
"Uwiteka Imana yacu Uhabwe ikuzo n' Icyubahiro, dore aho iki gitabo kigeze , mumajwi, umuntu wese uje aha abasha nawe kumva ibice byose by'iki gitabo INTAMBARA IKOMEYE mu Kinyarwanda, kandi akanakanda ahanditse download, ibice byacyo byose uko ari 42 akabikura kuri interineti akabika amajwi y' iki gitabo hafi ye , bitewe n'akarengane kegereje abeza isabato yawe Data wa twese ,akazabasha kuba aho yabisangiza n'abandi bitamusabye kuba yasubiye kuri interneti.
kandi Mwami mana yanjye ,nkaba ngusaba kumvisha abasoma iby'iyi nyandiko kurararikirwa nayo gutakambira Uwiteka Imana yacu ngo tubashe guhabwa Imbabai z' Ibyaha , no gusukirwa Umwuka Wera Mu Mvura y'itumba.
Mbisabye byose mu Izina rya Yesu Kristo Umwami n'Umukza wacu.Amen."
0.Chap 0-IJAMBO RY'IBANZE
1.Chap 1-KURIMBUKA KWA YERUSALEMU
2.Chap 2-AKARENGANE MU BINYEJANA BYA MBERE
3.Chap 3-INTANDARO YO KUGOMA
4.Chap 4- ABAVODUWA
5.Chap 5-YOHANI WYCLIFE
6.Chap 6-HUSE NA YORAMU
7.Chap 7-LUTHER YITANDUKANYA NA ROMA
8.Chap 8-LUTHER IMBERE Y'URUKIKO RW'I WORMS
9.Chap 9-ZWINGLE
10.Chap 10-AMAJYAMBERE Y'UBUGOROZI MU BUDAGE
11.Chap 11-UBUHAKANYI BW'IBIKOMANGOMA
12.Chap 12-UBUGOROZI MU BUFARANSA
13.Chap 13-IBIHUGU BYITWA PAYS-BAS
14.Chap 14-ABAGOROZI BAKURIKIYEHO MU BWONGEREZA
15.Chap 15-BIBILIYA N'IHINDURAMATWARA MU BUFARANSA
16.Chap 16-ABAPADIRI B'ABAGENZI
17.Chap 17-INTEGUZA ZO MU RUTURUTURU
18.Chap 18-UMUGOROZI W'UMUNYAMERIKA
19.Chap 19-KUVA MU MWIJIMA UJYA MU MUCYO
20.Chap 20-IVUGURURA RIKOMEYE MU ITORERO
21.Chap 21-UKUBURIRWA KUTITAWEHO
22.Chap 22-UBUHANUZI BUSOHORA
23.Chap 23-UBUTURO BWERA
24.Chap 24-AHERA CYANE
25.Chap 25-AMATEGEKO Y'IMANA NTAHINDUKA
26.Chap 26-UMURIMO W'UBUGOROZI
27.Chap 27-IVUGURURA RYO MURI IKI GIHE
28.Chap 28-ISUZUMARUBANZA
29.Chap 29-INKOMOKO Y'IKIBI
30.Chap 30-URWANGO HAGATI Y'UMUNTU NA SATANI
31.Chap 31- UMURIMO W'IMYUKA MIBI
32.Chap 32-IMITEGO YA SATANI:(Imyaka 6000)
33.Chap 33-IKINYOMA GIKOMEYE CYA MBERE NA MBERE
34.Chap 34-ABAPFUYE BASHOBORA KUVUGANA N'ABAZIMA
35.Chap 35-IMICO N'IMIGAMBI Y'UBUPAPA
36.Chap 36-INTAMBARA YEGEREJE N'INTANDARO YAYO
37.Chap 37-IBYANDITSWE BYERA NI UMURINZI WACU
38.Chap 38-IMIBURO IHERUKA
39.Chap 39-IGIHE CY'UMUBABARO
40.Chap 40-GUCUNGURWA K'UBWOKO BW'IMANA
41.Chap 41-ISI IHINDUKA UMUSAKA
42.Chap 42-IHEREZO RY'INTAMBARA:(Imyaka 6000)
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