Unitatis Redintegratio affirms that it is in the Eucharist where "the unity of the Church is both signified and brought about" (Unitatis Redintegratio, n. 2). 5. Christ the Lord founded one Church and one Church only. Moreover, it is thanks to this that the new Pentecost announced by John XXIII in his Opening Address to the Council makes head way. DC: GeorgetownUniversityPress, 1990)908-920.Henceforth UR. 23. 5-8); Ut Unum Sint, nn. Il Concilio Vaticano II. As a spiritual movement, the ecumenical movement does not uproot Tradition. We must consequently ask ourselves: what are the Catholic principles of ecumenism as they have been formulated in the Decree Unitatis Redintegratio? For, according to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and preaching of the written word of God. Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. 1, 4). The goal of this chapter is to capture some of these highlights and trace the post-conciliar legacy of Unitatis Redintegratio ( UR ), pointing to areas in which its teaching has been fruitfully received as well as calling attention to aspects of the document that still await full reception as we approach the five-hundredth anniversary of the In this eschatological and spiritual perspective, the goal of ecumenism cannot be conceived of as a mere return of the others to the heart of the Catholic Church. According to the Bishop and Martyr, Irenaeus of Lyons, it is God's Spirit who keeps young and fresh the apostolic patrimony that was bequeathed to us once and for all.4. The eschaton does not in fact refer to a future reality that is located outside history. S. AUGUSTINUS, In Ps. Unitatis Redintegratio reads: "plena communio" and "quaedam communio, et si non perfecta". 1, 1966, 175; L. Jaeger, op. . Spiritual ecumenism means interior conversion, spiritual renewal, the personal sanctification of life, charity, self-denial, humility, patience, but also renewal and reform of the Church. The Guiding Concept of Catholic Ecumenical Theology. Thanks to "subsistit in", the Council was able to make a remarkable qualitative leap. The Council is the Magna Charta for the Church's journey in the 21st century (cf. With this notion, present in the Bible and used in the early Church, the Council defines the deepest mystery of the Church, which is in the image of the Trinitarian communio as an icon of the Trinity (cf. Christ summons the Church to continual reformation as she sojourns here on earth. Whereas with the split between East and West the ecclesial structure that had developed basically since the second century remained the same, with the Communities born from the Reformation we face a different ecclesial type.18. 6. L'Osservatore Romano is the newspaper of the Holy See. Unitatis Redintegratio, nn. 3) "For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation," that they can benefit fully from the means of salvation. The Decree on Ecumenism shows us the way in the 21st century. Also to Peter He promised the keys of the kingdom of heaven,[11] and after His profession of love, entrusted all His sheep to him to be confirmed in faith[12] and shepherded in perfect unity. ), Norman P. Tanner (Washington. There from the glorious times of the holy Fathers, monastic spirituality flourished which, then later flowed over into the Western world, and there provided the source from which Latin monastic life took its rise and has drawn fresh vigor ever since. The true Church cannot defect The "Fundamental Truths" myth Church in the Modern World: Gaudium et Spes Ratzinger: A "revision of Pius IX's Syllabus" The point: man has changed 10-14). From: Unitatis Redintegratio (Chapter 1: Catholic Principles on Ecumenism, No. The Catholic principles of ecumenism spelled out by the Council and later by Pope John Paul II are clearly and unequivocally opposed to irenicism and relativism, which tend to trivialize everything (cf. Already in various spheres of the Church's life, this renewal is taking place. As the Decree on Ecumenism clearly recognizes, it is a matter of a complex and differentiated phenomenon, as much historical as it is doctrinal. At the same time, 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. The perfect observance of this traditional principle not always indeed carried out in practice, is one of the essential prerequisites for any restoration of unity. 'Subsistit in' expresses a historically concrete ecclesiology. After being lifted up on the cross and glorified, the Lord Jesus poured forth His Spirit as He had promised, and through the Spirit He has called and gathered together the people of the New Covenant, who are the Church, into a unity of faith, hope and charity, as the Apostle teaches us: There is one body and one Spirit, just as you were called to the one hope of your calling; one Lord, one faith, one Baptism. W. Becker, in: LThK, Vat. 4, Bologna, 1999, 436-446. 25 Cf. 15 ff., 2127). The editor in charge of the dogmatic Constitution on the Church, G. Philips, was sufficiently farsighted to foresee that much ink would be employed on expounding the meaning of "subsistit in".5 Indeed, ink continues to flow and more will probably be needed before the issues raised have been clarified. Despite their different, often considerably differing stances, the reformers conceive of the Church as a creatura verbi whose point of departure is the Word of God24 and not the Eucharist. However, the heritage handed down by the apostles was received with differences of form and manner, so that from the earliest times of the Church it was explained variously in different places, owing to diversities of genius and conditions of life. The path of ecumenism is not a journey towards the unknown. Unitatis Redintegratio, n. 14). The Catholic understanding of ecumenism presupposes what already exists: the unity of the Catholic Church and partial communion with the other Churches and Ecclesial Communities in order, starting from this partial communion, to reach full communion (cf. The Church will be in history what she is, what she has always been and what she always will be. Joseph Ratzinger given by Dr. Schler in his book Benedict XVI and the Church's View of Itself," showed how the young theologian in the 1960's thought entirely along the lines of golden coins in or out of the heap. Lumen Gentium, nn. Cooperation among Christians vividly expresses the relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. S. IOANNES CHRYSOSTOMOS, In loannem Homelia XLVI, PG 59, 260-262. Unitatis Redintegratio: A New Interpretation After 40 Years, Cardinal Walter KasperPresident of the Pontifical Council for Promoting Christian Unity, 'UNITATIS REDINTEGRATIO', VATICAN II'S DECREE ON ECUMENISM. | Privacy Policy Enjoy reading and share 5 famous quotes about Unitatis Redintegratio with everyone. Yet something new did begin with the Council: not a new Church but a renewed Church. The Council was thus able say that spiritual ecumenism is the heart of ecumenism. 1 For the antecedents of the ecumenical movement in the Catholic Church, cf. Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers of the Council. Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men. The brethren divided from us also use many liturgical actions of the Christian religion. Thus if, in various times and circumstances, there have been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been formulated - to be carefully distinguished from the deposit of faith itself - these can and should be set right at the opportune moment. This expression was taken up in the Common Declaration of Pope John Paul II and the Ecumenical Patriarch Bartholomew in 1995. To make easier the ecumenical dialogue in spite of these differences, we wish to set down some considerations which can, and indeed should, serve as a basis and encouragement for such dialogue. In particular, Johann Adam Mhler and John Henry Newman should be cited as precursors and pioneers. Later quotes indeed showed that the older . ), and that ecumenism is "one of the pastoral priorities" of his Pontificate (ibid., n. 99). If they know we care for them, our correction won't be seen as judgmental. However, it no longer describes the way in which the Catholic Church understands herself in terms of "splendid isolation", but takes note of the active presence of the one Church of Christ also in other Churches and Ecclesial Communities (cf. Vertalingen van het uitdrukking BINNEN DE ROOMS-KATHOLIEKE KERK van nederlands naar engels en voorbeelden van het gebruik van "BINNEN DE ROOMS-KATHOLIEKE KERK" in een zin met hun vertalingen: Pro Familia plaatst zichzelf binnen de Rooms-Katholieke Kerk , die Paus Franciscus als.. But there is no opposition between the two, since both proceed from the marvelous ways of God. To the extent that we are united to Christ, we will all be united to one another as well, and will actuate in all its fullness the catholicity proper to the Church. Catholics, in their ecumenical work, must assuredly be concerned for their separated brethren, praying for them, keeping them informed about the Church, making the first approaches toward them. It is hardly surprising, then, if from time to time one tradition has come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or has expressed it to better advantage. But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. "Where'd you go on us? As will shortly be pointed out, this axiom is of capital importance for understanding the Oriental Churches and the distinction that exists between them and the Protestant Ecclesial Communities. That is something Catholics cannot do as a matter of divine law, which no Church directive could ever change. [7] It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the Church as a whole, who brings about that wonderful communion of the faithful. Their ecumenical action must be fully and sincerely Catholic, that is to say, faithful to the truth which we have received from the apostles and Fathers of the Church, in harmony with the faith which the Catholic Church has always professed, and at the same time directed toward that fullness to which Our Lord wills His Body to grow in the course of time. Volume 2 (Unitatis redintegratio, Christus Dominus, Perfectae caritatis, Optatam totius) Volume 3 (Nostra aetate, Dei Verbum, Apostolicam actuositatem) Volume 4 (Gravissimum educationis, Dignitatis humanae, Ad gentes. The Council moreover professes its awareness that human powers and capacities cannot achieve this holy objective - the reconciling of all Christians in the unity of the one and only Church of Christ. 24. There can be no ecumenism worthy of the name without a change of heart. These liturgical actions must be regarded as capable of giving access to the community of salvation. Hence a matter of primary concern and care among the Easterns, in their local churches, has been, and still is, to preserve the family ties of common faith and charity which ought to exist between sister Churches. especially, H. Mlhlen, Una mistica persona, Munich-Paderborn, 1968, 496-502, 504-513. Taken from: L'Osservatore Romano Weekly Edition in English 1 December 2004, page 8. ), and in particular the "Common Declaration on the Doctrine of Justification" (1999). Far from being an obstacle to the Church's unity, a certain diversity of customs and observances only adds to her splendor, and is of great help in carrying out her mission, as has already been stated. It first appeared with Yves Congar as an extension of St Augustine's anti-Donatist attitude (cf. This happens thanks to the concept of "communio". Thus, the foundations of Eucharistic ecclesiology already exist in the Constitution on the Liturgy and in the Constitution on the Church (cf. It is impossible to explain here the complex historical issues connected with the problem or the current possibilities of the reinterpretation and re-acceptance of the dogmas promulgated by the First Vatican Council. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. Lumen Gentium, nn. However, they were in agreement over the fundamental structure, both Eucharistic-sacramental and episcopal. It includes conversion and renewal, without which there can be no ecumenism or dialogue, because ecumenism, rather than an exchange of ideas, is an exchange of gifts. 11, 52. This is the way that, when the obstacles to perfect ecclesiastical communion have been gradually overcome, all Christians will at last, in a common celebration of the Eucharist, be gathered into the one and only Church in that unity which Christ bestowed on His Church from the beginning. [1]Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature. [19] Cf. In formulating her identity, the Catholic Church establishes a dialogical relationship with these Churches and Ecclesial Communities. R. Fisichella, Rome, 2000, 335-415, with contributions by E. Fortino, J. Wicks, F. Ocriz, Y. Spatters, V. Pfnr. Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. In this eschatological perspective, the ecumenical movement is closely connected to the missionary movement. The goal of full unity [can] be reached only through the action of the Spirit of God and the conversion of all to the one Head of the Church, Jesus Christ. They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians. All rights reserved. 4, 16 ff.). [ 31] So we humbly beg pardon of God and of our separated brethren, just as we forgive them that trespass against us. Thus the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ.[34]. Even before the Second Vatican Council, the Pontiffs had encouraged prayers for unity in addition to the "Week of Prayer for Christian Unity". 3, Bologna, 1998, 277-365; vol. Catholics therefore are earnestly recommended to avail themselves of the spiritual riches of the Eastern Fathers which lift up the whole man to the contemplation of the divine. While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom the prophets foretold, Who is the Word of God made flesh for us. 19Ibid., 386-392 (n. 176). But its acceptance by the Second Vatican Council is rooted in the Catholic theology of the 19th century. The distribution of graces and offices is His work too,[8] enriching the Church of Jesus Christ with different functions in order to equip the saints for the work of service, so as to build up the body of Christ. 6 Overview in Synopsis historica, edited by G. Alberigo-F. Magistretti, Bologna, 1975, 38; 439 ff. Above all, prayer is the heart of the ecumenical movement (cf. Above all, prayer is the heart of the ecumenical movement (cf. 18. Mission and ecumenism are two forms of the eschatological journey and the eschatological dynamic of the Church. 19, 21, 22, 23). To re-establish unity, therefore, it is essential to "impose no burden beyond what is indispensable (Acts 15:28)" (Unitatis Redintegratio, n. 18). But the problems we encounter must not let us forget the rich fruit that it has yielded. Therefore, the contribution of Unitatis Redintegratio to the solution of the ecumenical problem is not "the ecclesiology of the elements" but the distinction between full communion and partial communion (cf. 19. 17 John Paul II, Encyclical Slavorum Apostoli (1985), n. 27. Finally, all are led to examine their own faithfulness to Christ's will for the Church and accordingly to undertake with vigor the task of renewal and reform. Likewise, in the ecumenical movement, the Church takes part in an exchange of gifts with the separated Churches (cf. He came among us not to be served but to serve.[30]. 3 ff., 6 ff. This gives us a good reason to enquire: what was the purpose of the Decree? It commends this work to the bishops everywhere in the world to be vigorously stimulated by them and guided with prudence. But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from ours - some in one way, some in another - regarding the relationship between Scripture and the Church. In all things let charity prevail. The crux of the problem in the relations between East and West is the issue of Petrine ministry (cf. 21. All wish for unity and long for the one visible Church of God. For God is always wonderful in His works and worthy of all praise. 2 ff.). I seldom look back, only forward in anticipation of the next greater now. For it is from renewal of the inner life of our minds,[28] from self-denial and an unstinted love that desires of unity take their rise and develop in a mature way. It's very hard to figure out a way to fix it. It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded. Herders Theologischer Kommentar Zum Zweiten Vatikanischen Konzil Hthk Vat Ii Orientalium Ecclesiarum Unitatis Redintegratio Christus Dominus Educationis Nostra Aetate Dei Verbum By Peter H Nermann Dr. Roman A. Siebenrock, Universitt Insbruck) Dei Verbum (Prof. Dr. Helmut Hoping, Universitt Freiburg) CONC. [15] Cf. This shows itself in their private prayer, their meditation on the Bible, in their Christian family life, and in the worship of a community gathered together to praise God. 1, 6-9; 1 Jn. 36 and 50). The Weekly Edition in English is published for the US by: The Cathedral Foundation L'Osservatore Romano English Edition 320 Cathedral St. Baltimore, MD 21201 Subscriptions: (410) 547-5315 Fax: (410) 332-1069 lormail@catholicreview.org, EWTN | 5817 Old Leeds Rd. Ricezione e attualit alla luce del Giubileo, ed. II, Trent to Vatican /I, (ed. Author: Phil Crosby. It is a mystery that finds its highest exemplar and source in the unity of the Persons of the Trinity: the Father and the Son in the Holy Spirit, one God. Their longing for union with Christ inspires them to seek an ever closer unity, and also to bear witness to their faith among the peoples of the earth. On our behalf, sinners that we are, H. 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