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MESSAGE OF
THE CATHOLIC PATRIARCHES OF THE EAST
Easter 1999
Ecumenical Movement
"May
they all be one"(Jn17,21)
5th Pastoral Letter Council
of the Catholic Patriarchs of the East
"May they all be one, just
as, Father,
you are in me and I am in
you, so that they also may be in us,
so that the world may believe
it was you
who sent me" (Jn
17: 21)
INTRODUCTION
1. To our brothers the bishops,
the priests, members of religious orders, and to all the faithful of all
our Churches and in all our dioceses here and in the Diaspora. “Grace and
peace to you from God our Father and from our Lord Jesus Christ”
(Ep. 1:1).
Christ is risen. Indeed
He is risen. It is in this Easter joy that we address you, brothers and
sisters, this letter on ecumenism, asking the risen Lord to raise our regards
towards the highest, where, contemplating His glory and His divine majesty,
we could contemplate in His glory the roots of our unity. Like this, filled
with Easter joy, and the hope renewed in us by the glorious Resurrection
of the Lord , we could sincerely and seriously walk towards this unity.
We rejoice, moreover, and
we give grace to God seeing that our faithful are more and more becoming
conscious of the importance of unity between Christians, in our spiritual
as well as pastoral life. This new opening and the serious engagement that
comes from it is to our view a precious gift from God, Father of lights,
to his Church called today to follow, in each and every diocese, the redemptive
mission of His Son.
Ecumenism
today
2. Unity is becoming
more urgent to our Churches given the fact that we Christians, altogether,
we constitute a small “flock” (Cf. Lc. 12:32) in the Middle East, where God sent us to continue the redemptive mission
of His Son, our Lord Jesus Christ. Indeed, if we want for our witnessing
to be credible in front of our brothers believers, Muslims and Jews, and
all those whom God wanted us to live with, our witness should be one. Accordingly,
our service for the human society, where we live, cannot be authentic,
fertile and efficient unless we put together our weak power and reduced
means. Moreover, our very presence and our future in this part of the world
will depend for a great part on our capacity to unite our efforts, forming
“one heart and one spirit” (Cf. Ac 2: 44-45), in order to face together the questions raised today, such as justice and
peace, emigration of Christians, interreligious relations, social and cultural
integration in our societies, and all kinds of common questions that are
confronting our Arab world, and our Churches in it.
Everybody’s
efforts towards unity
3. Everybody,
hierarchy, clergy and lay faithful, we share the same view and feel the
urgent need for unity, even if the approaches and the priorities are sometimes
different. We hope in any case that our positions, although different,
be complementary. Some of our faithful insist and make pressures so as
to oblige their pastors to act seriously in this field. although many of
their claims and methods might need more reflection, because they don’t
take enough in consideration all the theological implications and the true
relations between the Churches. Their ardent desire, for instance, and
their constant work for a common celebration of Easter, is positive in
itself, although many obstacles are hindering its realization. Another
example which concerns the faithful and needs serious action on the way
to unity is the issue of mixed marriages that is provoking sometimes dramatic
tearing within many Christian families. We have studied this issue
and we have adopted a common position during our meeting at Charfeh in
Lebanon in 1996 with some of our venerable brothers, the Patriarchs of
the Orthodox Churches. Certainly, the Christian unity cannot be reduced
to these problems only; it also comprises dogmatic questions over which
an accord should be reached.
Ecumenical
initiatives today
4. We have insisted
upon the importance of unity among Christians since our first encounters
in 1991 and 1992. In our second common pastoral letter, published on Easter
1992, entitled “Christian presence in the East, Witness and Mission”, we
consecrated many pages on the necessity of interreligious and ecumenical
dialogue and collaboration. We stated: “In the East, we either be Christians
together or we will not be” (no. 39).
We have recommended that opportune initiatives should be taken in each
country and diocese. On the level of the Middle East, since 1988, we took
a common decision so that the Catholic family become an integral part of
the Middle East Council of Churches, which became a place of
encounter for all the Churches of the region, and an instrument of exchange
between them.
General
Orientations
5. Our Catholic Churches
are trying today to concretely live the orientations of the second Vatican
Council, subsequently elaborated in the Directory for the application of
principles and norms on ecumenism, of which a new edition was published
in 1993. Recently, Pope John Paul II decided to give a new spring to ecumenical
reflection and action by his Encyclical Ut unum sint, of May 1995, that
would continually inspire us, in addition to the testimonies of the Fathers
of our Oriental Churches.
The Universal Church is
today preparing herself to the celebration of the Great Jubilee of the
year 2000. Pope John Paul the Second in this occasion has invited for a
special effort towards unity, in his apostolic letter Tertio millenio adveniente.
We too, united to the universal Church, and in communion with Pope John
Paul the Second, and following the spirit of the Oriental Fathers, we appeal
to a serious engagement and ecumenical action towards unity. The Pope stated:
“The near coming of the end of the second millenium invites all of us to
examine our conscience and to take useful ecumenical initiatives, so that
at the coming of the Great Jubilee, if not totally united, we would be
closer to overcome the divisions of the second millenium. For this reason
– everybody is sure of it – an enormous effort is needed. It is true we
must follow up the doctrinal dialogue, but it is of great importance to
engage more in ecumenical prayers.”
It is important to
listen, at the beginning of this letter, to the voice of St. Ignace of
Antioch, in his letter to the Christians of Philadelphia, calling them
to beware of divisions: “Be all one only undivided heart. God does not
reside where there is division and anger…I beg you to do nothing out of
dispute and to behave according to the teaching of God…Avoid divisions,
imitate the Lord Jesus as he imitated God.”
When we concentrate
on the reflection on the unity of the Church, we do not intend to close
on ourselves. In fact, as Pope John Paul the Second in Ut unum sint stated:
“Ecumenism is not but an internal question between Christians. It concerns
the love that God brings in Jesus Christ to the entire humanity; to put
obstacles in front of this love is to offend Him in His plan to gather
all men in Christ.” (no. 99).
Accordingly, we are profoundly
convinced that the search for unity in Christ is an integral part of our
Christian vocation and tends to an authentic testimony and a better service
of the Middle-Eastern human community, in the midst of which and for the
sake of which God called us to live.
Plan
of the letter
6. We will follow
the following plan in our letter:
I. The richness of
the diversity of our traditions and the drama of our divisions.
II. The theological
and spiritual fundaments of ecumenism.
III. The ecumenical
dialogue.
IV. Spiritual ecumenism.
V. Pastoral Ecumenism
( or: Ecumenism in Pastoral activity).
VI. Ecumenical means
and instruments.
Conclusion: Our ecumenical
vocation in the Middle East.
Chapter I
Richness of the diversity of our traditions
and the drama of our divisions
Diversity
and unity
7. In our forth
pastoral letter (Christmas 1996), “Mystery of the Church – I am the vine,
you are the branches”, we abundantly spoke about the theology of the Church
and its history in the Middle East. We mentioned what does the communion
with the diversity of traditions within the Catholic Church demand.
We would like in this letter to have a larger vision and to speak about
communion and diversity in all of the Churches in our region.
The Christian presence in
the Middle East is distinguished, more than any other place, by the plurality
and the diversity of the liturgical, theological, spiritual and canonical
traditions. These traditions make part of the identity and constitute live
bonds with the generations that succeeded throughout the centuries, through
which today’s communities remount to the testimony of the apostles.
This diversity constitutes
a source of great richness for the whole Church. But we must confess too
that this diversity has frequently become a source of self isolation
and division. If we want to engage in a true ecumenical action, we need
to reconcile diversity with unity. They are two necessary dimensions of
the life of the Church. “Legitimate diversity never opposes the unity of
the Church, it rather promotes her and largely contributes towards the
achievement of her mission”.
I. Diversity and Richness of Traditions
Unity
does not suppress unity
8. The announcement
of the Holy Gospel encountered from the very beginning, in the oriental
part of the Mediterranean, peoples, languages and ancient civilizations
of a great diversity: Egyptian, Mesopotamian, Greek, Syrian and Armenian,
etc. In the midst of these different languages and cultures the apostles
and their successors announced the mystery of Christ, and the faithful
expressed their faith through them too. Like this, the Christian communities
took different cultural faces and created, generation after generation,
propre traditions. Faith took flesh in these cultures and reanimated them
with a new spirit, like Jesus took our human flesh to redeem it.
We mentioned that this diversity
constitutes a great richness for the Church. The reason is simple: no language
and no culture could pretend neither to fully grasp the mystery of divine
love revealed in Christ, nor to adequately express it. Each of our oriental
traditions tried to approach this mystery from its propre angle and according
to certain particular affinities. If all of these approaches were gathered
in harmony, the Church in its catholicity could hope for a more profound
understanding and a more plenary expression of this ineffable mystery.
To reach its plenary meaning,
this diversity presupposes unity and communion. Unity, in its turn, does
not require the abolishment of diversity, on the contrary, because diversity
enables a more rich ecclesiastical life, a more beautiful liturgical celebration
and a more fertile announcement because more adopted to the diversity of
humankind.
II. History of Our Divisions History
of Our Divisions
9. Unfortunately,
through history this diversity frequently and for multiple reasons became
division. Many of these divisions, that still exist today, have weakened
the Christian presence in this part of the world in a dramatic way, to
the extent of endangering its future. It is important to know the most
important divisions and to evaluate the consequences, in order to realize
the necessity and the possibilities of overcoming them. This could be possible
if we are welling to.
The
Council of Jerusalem
10. Already
during the first years of the Church, diversity induced tensions among
the community of Jerusalem, as the Acts of the Apostles tells us (Cf
Ac. 6:1 - 6:15). However, unity of heart and spirit
helped her surmount these tensions. The assembly of Jerusalem (Cf.
Ac. 15), convoked to answer the questions raised by
the entry of numerous disciples from paganism to the Church, became the
model for other assemblies, synods or councils, on local basis, regional
or universal. It is through consultation, and under the inspiration of
the Holy Spirit, that the Christian community finds enlightenment and power
to maintain and collegially increase communion.
Councils
of the 5th Century
11. Most of
the tensions that left their marks on our Churches today happened in the
5th century. Many fundamental truths of faith were involved, like the divinity
of Christ or the veracity of the incarnation. Certain ecumenical
councils, convoked in order to restore and confirm unity, had instead led
to divisions. Often, non-dogmatic causes – rather philosophical, cultural,
political, and social – had considerably contributed to render reconciliation
impossible. Two ecumenical councils especially provoked the division of
the Churches that lasts until today: the Council of Ephesus in 431, and
the Council of Chalcedony in 451.
The Council of Ephesus,
in 431, defined the unity of the person in Christ, Son of God and Son of
Mary, against t the teachings attributed to Nestorius. This council likewise
affirmed that Jesus Christ is God and man in one person. He is therefore
in the same time the Son of God and the Son of the Virgin Mary. This is
why the council dedicated the title “Theotokos” or “Mother of God” for
Mary. For multiple reasons, the Church of Persia could not participate
in this council and just had partial information about it later on. Consequently,
the Church of Persia did not accept it and hence found itself separated
from the other Churches. This Church had been for a long time designated
as “Nestorian”, although it does not accept this appellation and present
itself as the "Assyrian Church of the East”.
The Council of Chalcedony,
in 451, had more tragic consequences for the Churches of the Middle East.
This Council ascertained that there are two natures in Jesus, the human
nature and the divine nature, in the unity of one person, the Word
of God, second person of the Holy Trinity. However, the term “nature" did
not have the same meaning for all of the theological schools of that time.
Nuances between the Greek terms (physis for “nature”, prosopon and hypostasis
for “person”) had not been the same in the correspondent Syriac terms (kyana
for “nature” and knoma and farsofa for “person”). All of this was cause
of confusion and numerous misunderstandings that led to division when many
apostolic Cchurches refused to accept the declarations of this council,
like the Armenian Church, the Syriac, Coptic and Ethiopian. They had been
called “monophysites”, because they insisted on keeping the term
“one nature”, i.e. "one nature in the incarnated Word of God”. However,
these Churches refuse this qualification and call themselves today “Eastern
Orthodox Churches”.
Schism
between Orient and Occident
12. The big schism
between the Church of Constantinople and the Church of Rome took place
in the 11th century (1054). It was the result of a long process of reciprocal
remoteness and growing mutual ignorance. The Christian Orient and Occident
had become strangers to each other, as they became part of two different
cultural and political worlds. In the Orient, the Byzantine Empire in Constantinople
with Greek culture replaced the ancient Roman Empire, while in Occident,
appeared a new Roman Empire with Latin Roman culture. As a result, different
ecclesiastical traditions were formed in Orient and Occident respectively.
They could have been accepted as completing each other, but cultural and
political circumstances made it impossible. Diversities of traditions were
considered irreconcilable and became cause of division.
The Reform
13. The Reform
with Martin Luther divided the Occidental world between Catholicism and
the Protestant movement that gave birth in its turn to different Churches:
Anglicans, Lutherans, Reformed, Presbyterians, etc. The Church in Orient
up until the 19th century remained out of the reach of this movement.
Different
Attempts to reestablish unity
14. From late
13th century through the 15th century there had been many attempts to reestablish
unity among the different Churches. The main attempts had been the councils
of Lyon (1274) and Florence (1439) to reestablish unity between the Catholic
and Orthodox Churches. But they did not reach the hoped for results.
Some attempts resulted in
the birth of the Oriental Catholic Churches, aiming at drawing nearer the
viewpoints, and seriously working to reestablish unity according to the
will of Christ for His Church. Thus, in front of each Orthodox Church there
is today an Oriental Catholic Church in communion with the Church of Rome.
We are fully aware of the fact that the existence of these Catholic Oriental
Churches was a cause of new difficulties between the Churches. This is
why we never stop working and humbly praying so that the will of God be
accomplished in us, on the different roads He placed us on. Only the Maronite
Church remained entirely Catholic and never broke communion with Rome.
The Latin Church (Roman Catholic Church) has been in the Middle East for
long centuries now, especially through the dispatch of priests and religious
men and women. Then gradually a local Latin Church and communities had
emerged, mainly in the Holy Land.
Protestant
Churches in the Middle East
15. Protestant
communities and Churches started their mission in the Middle East since
the nineteenth century. They attracted to them some faithful from the Eastern
Churches. So the number of Churches in the East was increased, as
well as the division between Christians. Today these Churches are also
part of the ecumenical action in its different initiatives particular or
common.
Conclusion
of the historic survey
16. This
is how gradually were constituted the different Churches known to us today
in the Middle East. This quick survey is very important for the understanding
of the formation of the different Churches, and the nature of the relationships
existing among them. Ecumenical spirit requires today that we look at our
past with courage, frankness and humility, so as to open the doors for
fraternal reconciliation and solidarity now in the present as well as in
the future, hoping that one day we will reach, with the grace of God, to
the realization of the complete communion among us, according to the prayer
of Jesus “May all be one” (Jn 17: 21).
III. Grave Consequences of Our Divisions
Through
history
17. The divisions
that followed the Council of Ephesus (431), and especially the Council
of Chalcedony (451) had had deep and long-lasting influence on the history
of our Churches in the Middle East. Muslim historians mentioned that Christian
divisions facilitated sometimes the Muslim conquest of the region.
Realizing that these divisions
constitute a danger for the unity of the empire, Byzantine emperors tried
to impose, using force when necessary, one only dogma: they confirmed the
decisions of the Council of Chalcedony and imposed it on the Christians
of Syria and Egypt who refused it. Consequently, hatred for the Byzantine
Empire started to grow bigger in these two countries, to the point that
a big number of them were welling to receive the Muslim armies, to liberate
them from the imperial persecutions. On the other hand, after the conquest,
Muslim rulers were inclined to accord favorable treatment to those non-Chalcedonian-communities
compared to the communities having the same creed like the Byzantine Empire
easily being suspected of connivance with the enemy.
Decrease
of the number of the faithful
18. During
the following centuries, these divisions became the cause of the decrease
in number of Christians, and led them to become more and more minorities
in the Arab Muslim world. Divisions and isolation of the different Churches
weakened them and forbid them of adopting a joint attitude to guarantee
respect for their dignity and rights especially during the reign of the
Ottoman Empire. Their situation worsened until the Christian presence almost
totally disappeared from some regions. Since the beginning of the 19th
century, emigration started and continues today becoming an alarming phenomenon
during the last few decades.
The
absence of unity, an obstacle to witnessing:
19. The Christian
presence today is dependent of this history full of divisions, dramas and
sufferings. It is abundantly clear that the absence of unity among us is
a heavy handicap in the effort to give a new dynamism to this presence.
Very often, the different Churches co-exist in the same city or village.
Wanting to give the best to our communities, everyone tries to have its
own schools, youth clubs, charitable organizations, social centers, etc.
the same services are thus duplicated, when Christian population and even
ministers are more and more decreasing. Expenses are duplicating uselessly
too, and despite the big number of institutions, they are not able to satisfy
the legitimate needs of the faithful, because of the lack of resources
and personnel. Collaboration in these different domains would offer undeniable
advantages.
Unity
of Heart and Word
20. In another
domain also solidarity is felt needed: in front of our common problems
we need to coordinate our hearts and voices. The whole Church (i.e. all
of the Churches) become stronger, more respected and more efficient within
our societies; and they would even facilitate the task of the civil authority
when it has to deal with the demands and rights of the different Churches.
All of our Churches, fortunately,
started to realize this painful reality. All of us, indeed, want to do
something about it in order to strengthen solidarity and union among us.
We must mention that already a certain solidarity exists today, although
the task remains difficult. The road to union and solidarity is long and
painful. However, we started it, and the grace of God will confirm us in
our walk and in the sincerity of our intentions.
Let us listen to St. Basilius
the Great exhorting us to unity: “Is it necessary to explain the necessity
of peace to the sons of peace? Thus, because this great thing, admirable
and worth of being looked for with eagerness by those who love the Lord,
is risking today to be reduced to a simple word, I think it is convenient
for those who are serving the Lord in truth and sincerity to have as a
unique goal to their efforts to bring back to unity the Churches that had
been divided in many fractions and ways […]. In fact, nothing is more important
to a Christian than working for peace; the Lord promised us for this a
great reward”.
Emigration
of Christians
21. Tendency among
Christians to emigrate started since a long while. It never stopped but
grew, for political, economical and social reasons similar in each of our
countries. This also requires unity in our efforts to face the problem
with efficiency. Isolated initiatives are often non-sufficient and some
times have a negative effect. Our Churches and the Churches of the world
proclaim and express that it would be very regrettable if Christians disappeared
from this part of the world that witnessed the birth of the Church and
was its point of departure to the whole world. Nonetheless, one must recognize
that visions and efforts deployed to face this danger remain insufficient.
We must say that our Muslim brothers themselves, in some of the Arab countries,
consider the historical existence of Christians and their presence in their
midst positively. They are sure that this presence strengthen conviviality
between Christians and Muslims and is profitable for all, for them as well
as for us, in our Arab countries.
Collaboration
in the pastoral domain:
22. Indeed, we are
feeling more and more, in the domain of pastoral, the need for ecumenical
collaboration. Following the emigration and displacement toward the cities
(urbanization process), Christian existence in some regions of the Middle
East became that rare to the point that it is almost impossible for every
Church to secure regular services to her faithful, given the scarce number
of priests and the distances. This state of things is indeed pushing the
remaining families to depart. Therefore we see that the circumstances themselves
and the necessity to safeguard the Church of Christ and our ministry towards
our faithful, impose upon us a better pastoral collaboration, in order
to satisfy the different needs of our faithful. This reality requires from
us new dispositions and common engagement in order to start a theological
and pastoral reflection. This presupposes mutual recognition of ordained
ministry and sacraments. This is the main core of ecumenism.
Chapter II
The theological foundations of Ecumenism
The
acknowledgement of our sins revives the sense of duty.
23. Up to now we
have talked about our past history. We have to know our history, our roots,
and the dangerous consequences that have resulted from division in our
Eastern Churches. Nevertheless we should not stop at this point.
The acknowledgement of our sin, of the scandals and the contra-testimony
that resulted from these division, should revive in us the sense of duty
to work at reestablishing unity in Christ and to seek the ways most appropriate
to accomplish this, taking into consideration the historical, geographical
and social circumstances that Churches are called to live with. We
are to rekindle our theological reflections in order to arrive at a new
vision in our Church action and our way of understanding relationships
with other Churches. Ecumenism is a basic need: theology, spirituality
and pastoral.activity require it.
I. Division, a scandal and a contra-witness.
-
Division,
a scandal and a contra-witness
24. Division among
Christians is in contradiction with the very existence and mission of the
Church. In effect, the Church is the sign and the privileged instrument
serving God's plan for salvation, who wants to assemble in unity all "His
scattered children" (Cf. Jn 11:52) and to gather everything under one head, Jesus Christ (Cf.
Ep 1:10). We have meditated for long on that in our
pastoral letter “the Mystery of the Church”. The Church is called to be
and to live according to the mission she has to announce and communicate
to the world.
The
Division is in contradiction with the very being of the Church.
25. The very being
of the Church is the communion (koinonia), i.e. a shared spiritual
life among many persons. This communion, is not a simple question of intention
and pure human affection. It is effectively based on what Christ had asked
his Father for His disciples: <<That all of them will be one, Father,
just as you are in me and I am in you. May they also be in us so that the
world may believe that you have sent me>> (Jn 17:21).
The mystery of communion between the Father and the Son, in the Holy Spirit,
is the model and the source for the communion of the Church. Therefore
Christians constitute a communion at the image of the divine Trinity. Because
they share in the divine life of which we have said that it is in itself
a communion.(8)
In the theology of
Saint Paul, all are ordained towards that unity: << There is one
Body and one Spirit - just as you were called to one hope when you were
called - one Lord, one faith, one baptism, one God and Father of all, who
is over all and through all and in all>> (Ep 4:4-6) That is why he exhorts Christian Ephesians and through them all Christians
in all times and places, to lead a life worthy of their vocation. <<
As a prisoner for the Lord, then I urge you to live a life worthy of the
calling you have received. Be completely humble and gentle; be patient,
bearing with one another in love>>. (Ep 4:1-3)
All division, accordingly,
is contradictory to the Christian vocation of unity and to the communion
the Church is called to be, with the Holy Trinity as source and model.
Division
is in contradiction with the mission of the Church
26. Division
is also contrary to the mission of the Church called to continue the work
of Christ. The Church is not communion for herself. She is communion
in Christ for the glory of the Father and to serve His kingdom. The
dogmatic constitution of Vatican Council II manifests this truth in these
terms: “The Church, in Christ, is some sort of sacrament, in other words
and at the same time, the sign and the instrument of the intimate union
with God is the unity of all generations” (9). How can she accomplish such
a mission if she is divided? The symbol looses its meaning and the testimony
of the Church it credibility.
How can the Church
announce the communion which is << with the Father and his Son Jesus
Christ>> (Cf. 1Jn 1:3), if her
members or the pastors of the local Churches are not united on the very
truth of this communion, nor abiding with in the way of living? If their
union should be the symbol of truth in the mission of the Son, their division
is an obstacle to the belief of those to whom they were sent. (Cf.
Jn. 17: 21-23)
How could the Church be
the sign and instrument of unity among human beings with God and in him,
if the Christians are not capable to surmount amongst themselves the differences
of nationalities, cultures and languages, in the proclamation of Good News
and in the construction of a human society more brotherly and more just,
and in peace? Salt risks loosing its flavor (Cf. Mt
5:13). The voice of St. John Chrysostomus is inciting
us to free ourselves from the human interpretations of the divine
realities that we are carrying in ourselves: <<We have all been baptized
in one Spirit, so that we are nothing but one body, Jews, and Greeks, slaves,
and free men>>. These words signifie: << The same Spirit made us
to be one body, and gave us a new birth: one is not baptized in one
spirit, the other in another. Not only the one who baptizes is one, but
also the reason for which we are baptized, is one. In effect, it is not
so that we become different bodies when we were baptized, but so that we
scrupulously guard amongst us the preoccupation to remain united in one
body... If one spirit unites and gathers us in one body, why then under
these conditions do you give worth, wrongly and mistakenly, to the difference?
If you pretext that members are many and different, you should know that
this is exactly what is admirable and what makes the excellence of the
one body, that the numerous and different members make one whole>> (10)
II. The Communion already Exists.
A
growing desire for unity.
27. We can
consider the growing desire of our Churches to reestablish unity among
all the disciples of Christ, as a divine call addressed to us, and special
grace bestowed upon us. This is what Vatican Council II has defined
at the start of the declaration on Ecumenism, Unitatis Redintegratio(11).
It states that the fundament of the ecumenical engagement lays on <<
a clear ecclesiology based upon and all ecclesial values found
in all Churches".>> (12)
Elements
of truth and sanctity.
28. In
the constitution on the Church, Lumen Gentium, the council affirms that
the catholic Church has been faithful to the deposit of faith and to unity,
despite the several serious crisis that shook the Church, and the unloyalty
of some of her ministers or members: <<The unique Church of Christ,
which we profess in the Credo that she had kept unity, sanctity, catholicity
and apostolicity, is present in the Catholic Church, governed by the successor
of Peter and the bishops who are in communion with him>>. But at the same
time the Council looks to other Christians recognizing that << outside
of this one body which is the Church, exist many elements of sanctity and
truth: they are true gifts bestowed by God upon the Church of Christ, which
are oriented toward the "catholic" or universal unity" (13).
The Decree on Ecumenism has
deduced: <<As a consequence, these Churches and these separated communities,
even if we believe that they suffer from deficiencies, they have their
role and their significance in the mystery of Redemption. The Holy Spirit
does not refuse to be served by them as means of redemption. Their efficiency
derives from the plentitude of grace and truth that was bestowed upon the
Catholic Church>> (14).
True
Communion though imperfect.
29. It is upon
these common elements of sanctification and truth that Pope Jean-Paul II,
in his encyclical letter Ut unum sint has based the idea of an already
existing true communion, even if still not perfect: << The elements
of sanctification and truth that are present in other christian communities,
constitute the objective foundation of the communion that exists between
them and the Catholic Church, even if not perfect. In proportion to these
elements that are found in other christian Communities, there is the active
presence of the only Church of Christ in them. This is why the Vatican
Council speaks of an effective communion, even if it still is imperfect"
(15). (Ut Unum Sint, 11).
The
existing communion source of a new life.
30. It is good
to be aware of the present and active riches that lie between the visible
boundaries of the catholic Church “Numerous are those who venerate Holy
Scripture and consider it as a rule of life and faith. They manifest sincere
and religious zeal and believe with love in God, Allmighty Father,
and in Christ, Son of God and Savior. They are marked with baptism
that unites them with Christ, and more, recognize and receive other sacraments
in their own Churches or Ecclesial communities. Many of them have bishophood,
celebrate the Eucharist, and venerate piously the Virgin, Mother of God.
This in addition to the communion in prayers and other spiritual advantages,
and more, they have in some sort, a true union in the Holy spirit, since
through its grace, it works in them through its sanctifying power, and
has fortified some of them up to the shedding of their blood. In this manner
the Spirit created in all the disciples of Christ the desire and action
oriented towards a peaceful union of all in one flock under a sole Pastor,
according to the way wanted by Christ”. 16 (LG 15,
UUS 13).
These elements of communion
are particularly intimate and strong with the orthodox Churches, <<since
these Churches, however separated, have the true sacraments, and they have
the apostolic succession, priesthood and Eucharist>> Therefore
Vatican Council II could declare on this issue: << The Church of
God is edified and grows in the celebration of the Eucharist of the
Lord in these particular Churches" (17). UR
15; UUS 12.
III. Increasing the Partial Communion
already Existing
Common
Belonging to Christ
31. Ecumenical dialogue
begins with the recognition of the already existing communion. Its aim
is to enlarge the basis of common points and to increase communion
up to its plenitude. Since Vatican Council II, the relationships between
Churches and ecclesial communities made a big progress and Churches communion
has been profoundly enriched. << The awareness of this common belonging
to Christ is deepened, and universal fraternity among Christians
has become a firm ecumenical conviction" (18).
From
Partial Communion to a Perfect one :
32. With Pope Jean
Paul II, in his encyclical letter Ut unum sint, it is possible to constate
: « The progress already accomplished in our mutual knowledge and
the action toward doctrinal unity have as consequence a deepening of the
communion in the feelings and in the reality. Nonetheless, Christian
conscience which professes one Church, holy, catholic and apostolic, cannot
stop at this phase. The ultimate goal of the ecumenical movement is the
reestablishment of visible full unity of all the faithful" (19).
Chapter III
Ecumenical Dialogue
Dialogue
of Truth and Charity
33. Dialogue, in
all its forms, occupy a distinct place at the heart of grand ecumenic work.
In the relations between Catholics and Orthodox, it has become a custom
to distinguish between the dialogue of charity and the dialogue of truth.
Both of them are necessary. The dialogue of charity is an indispensable
condition for the preparation of the dialogue of truth. Moreover, it is
necessary that dialogue of charity accompany the dialogue of truth, to
maintain it and nourish it, to give it a soul and to allow it to transcend
the much human limitations and hesitancies.
Dialogue
of Truth.
34. In its
strict sense, the dialogue of truth or the theological dialogue commonly
designates usually the methodological study, conducted by delegations of
the different Churches, of the truth revealed and of its numerous forms
of expression and practice. The aim is to surmount the prejudices and misunderstandings
inherited from the past and to arrive, if possible, to a common understanding
of the Christian mystery, with all diversities in traditions that
would appear at first glance impossible to reconcile.
Dialogue
of Consciences
35. However and according
to the expressions utilized by Pope Jean Paul II in Ut unnum sint, the
dialogue is not limited to « an exchange of ideas »; «
it is also an exchange of gifts », and is called to become a «
dialogue of consciences », and to turn to a « dialogue of conversion
». Henceforth, dialogue concretely is a form of life, « it
implies the person as a whole, it is also a dialogue of love » (21).
I. Nature and Method of Theological
Dialogue.
Theological
Dialogue
36. Jesus Christ
is « the way and the truth, and the life>> (Jn
14: 6). He has revealed to us the mystery of God’s
love for humanity. The theological dialogue, that aims to discover this
sublime truth, that plays an irreplaceble role in the search for Christian
unity.
In theological dialogue
we are placed together facing the real divergences that concerns faith.
This common search requires us in the first place to eliminate judgements,
words and attitudes inherited from the past that do not correspond into
truth and justice to what Churches live and believe. The dialogue enforces
then the development of confidence, openness and mutual acceptance, in
our confrontation to diverse points of views, in order to surpass the contradictions
that obstacle full communion. Special attention is to be given to the different
formulations used in respective traditions, since some apparent opposition
might in reality recover identical contents. That is why dialogue should
always take full respect to the grand mystery of God revealed in Christ,
a mystery that human intelligence cannot totally capture, and no human
language can adequately express. Consequently, some human contradictory
expressions may sometimes be different but loyal attempts to the mystery,
and can be acceptable in their endeavor to express an inexpressible
mystery.
Better
understanding of the other.
37. The theological
dialogue that is animated by a similar spirit can result in unexpected
discoveries of great richness. It will allow <<a better knowledge
of the truth, and a better esteem of the doctrines and the life of every
community>>; moreover it will open up the path to deeper intuitions of
the revealed truth itself. Pope Jean-Paul II says it this way: <<
The ecumenical dialogue that incites implied parties to mutually self interrogate,
self understand and self explain leads to unexpected discoveries. Polemics
and intolerant controversies have transformed in incompatible affirmations
what has been a result of two examinations of the same reality, but with
two different points of view. Today we have to find the formulation which
comprehends the integral truth and allows to overcome partial lectures
and help eliminate faulty interpretations>> (23).
Dialogue
of experts and of the entire Church.
38. This dialogue
is in the first place the work of experts and theologians that are well
anchored in their proper traditions, and who are open to the approaches
of others. But it is also convenient that all the ecclesial community,
pastors and faithful, be informed of the program, of the method and
of the results of the dialogue. In effect, all true ecumenical dialogue
should be done in the name of the Church.
Principal
References of Ecumenical Dialogue
39. Our ecumenical
engagement for the service of full unity is strongly encouraged and consolidated
with the considerable progress accomplished in the relations between Churches
during the last half century. It is important to know the fruits of the
most promising fruits of the efforts achieved in this field, on the level
of universal Church as well as on the level of our Middle East region in
particular.
With
the Orthodox Church
40. Renowned figures,
as Pope Jean XXIII, Pope Paul VI and the ecumenical Patriarch Athenagoras
Ist opened new ways of encounter and mutual recognition between the
Catholic and the Orthodox Church. The historical and unforgettable encounter
between Pope Paul VI and Patriarch Athenagoras Ist in Jerusalem, on January
1964, mark a new start, and will remain for ever the living image of the
ideal to follow, and the anticipated icon of the full communion we seek.
The taking away of the anathems
of 1054, which were the symbol of separation between Rome and Constantinople,
happened in the last days of the Vatican Council, on December 7 1965. It
has solemnly expressed the profound change in the relations and attitudes.
This ecclesial act of faith was << a purification of the historic
memory, a reciprocal pardon, and an engagement of solidarity for the quest
for communion>> (25).
Numerous exchanges of visits
between Popes and Patriarchs, different encounters between bishops, theologians,
priests and believers, within the framework of calling for dialogue of
charity, gradually changed the views with which both Churches regarded
each other. In that sense Pope Paul VI declared in his visit to the ecumenical
Patriarchate of Constantinople in June 1967: <<Now, after a long
period of division and reciprocal miscomprehension, the Lord has allowed
us to rediscover ourselves as sister Churches, despite the obstacles existing
between us" (26).
Sister
churches
41. This vision of
sister Churches has inspired all the journey of the theological dialogue
announced in 1979. The work if the International Mixed Commission for Dialogue
proved fruitful, to a point that allowed Pope Jean-Paul II and the ecumenical
Patriarch Bartholomew Ist to declare together during the visit of the latter
to Rome in 1995: << Dialogue led to the finding of a common sacramental
conception of the Church, carried and transmitted in time by the
apostolic succession. This apostolic succesion in our Churches is fundamental
for the sanctification and unity of the people of God. Taking into consideration
that in each local Church the ministry of divine love is realized, and
in that manner, the Church of Christ manifests its efficient presence
in each one of them, the mixed Commission could declare that our Churches
recognize each other as sister Churches, together responsible to safeguard
the one Church of God, in fidelity to the divine disposition, and especially
in what concerns unity >> (27)
With
the ancient Churches of the East
42. Under diverse
forms, the Catholic Church began also relations with the ancient Churches
of the East, which did not accept the dogmatic formulas of the Council
of Ephesus (431) or that of Chalcedony (451), in the domain of Christology.
Since the visit to Rome
of many Patriarchs of Eastern Orthodox Churches (known also as non-chalcedonian),
the Pope have signed with them common declarations affirming the common
faith in Jesus Christ, true God and true Man, perfect in his divinity and
perfect in his humanity. It appeared then that Christological disagreements
that were the origin of the ancient divisions had had diverse causes, and
mainly linguistic. Thereof, it was put an end to 15 centuries of misunderstanding.
A similar common declaration
was signed by Pope Jean-Paul II and Mar Dinkha IV, Patriarch of the Assyrian
Church of the East, in November 1994.
Between
the Orthodox Church and the Ancient Churches of the East.
43. Another Christological
accord has been concluded between the Greek Orthodox Church (Chalcedonian)
and other Churches of the East (non Chalcedonian), i.e. Armenian, Coptic,
Ethiopian, and Syrian Orthodox Churches, thanks to the work of the theological
commissions of both traditions, who have worked in an unofficial way from
1964 to 1971, and later in an official manner from 1985 till 1993. Yet,
competent authorities in these Churches did not yet officially adopt these
accords.
Responsibility
of our Churches
44. Now we see that
it is our duty, we the Churches of the Middle East, to study with
particular attention the text and the contents of these Christological
accords, because we all coexist in the same region, and we are all called
to carry a common testimony to our Lord Jesus-Christ amidst Muslim and
Jewish believers.
With
other western Churches and Ecclesial Communities
45. Since Vatican
Council II, the Catholic Church has also multiplied its contacts with other
diverse reformed Churches and communities. Bilateral official dialogues
have been established with the Anglicans, the Lutherans, the World Reformed
Alliances, the Methodist, the Disciples of Christ, etc. With the Anglicans
and the Lutherans in particular, common theological texts of great richness
have been published on the mystery of the Church, the authority in the
Church, Eucharist, justification etc.
With
the Ecumenical Council of Churches
46. The Catholic
Church has similarly developed a tight collaboration with the Ecumenical
Council of Churches, in particularly through the Mixed Working Group and
thanks to it participation in the work of the Commission of Faith and Constitution.
Documents published in 1982 on baptism, Eucharist and Ministry, is certainly
the most rich outcome, that mark impressive convergence between all the
great Christian confessions.
III. Reception of the Results of Theological
Dialogue
Participation
of all the Church in the Dialogue.
47. We have already
said that the results of theological dialogues should not only be reserved
to those commissions and specialists, and that they should be communicated
to the Church to << become a common heritage>>. The results should
become the subject of <<serious reflexion that should imply the people
of God in his totality, in diverse manners and in function with different
competencies. Bishops, priests, and believers and lay people who
have been anointed by the Holy Spirit should be integrated in this reception,
each according to his charisma and proper place in the Church, in order
to arrive a common consensus fidelium >>
The reception of these
results does not consist in one single action, neither it is a decision
taken by the highest authority once for all. It is rather a long process
of discerning and progressive assimilation of the decisions taken, and
a common growing in the mutual acknowledgement and communion, achieved
by the whole Church, under the responsibility of the hierarchy and the
assistance of the Holy Spirit. This reception requires that the ecumenical
opening become a constant dimension in the whole life of the Churches,
in particular in the pastoral life.
IV. Middle East Churches and Theological
Dialogue
Middle
East Churches and Theological Dialogue
48. Our Middle East
Churches consider the theological dialogue, in its strict sense, as being
of their competence and duty. We suffer at times in our Catholic and Orthodox
Churches from lack of human resources and means. This is why our contribution
in this aspect remains modest. But we have to mention here the initiatives
taken by the two Churches of Antioch, the Greek Melkite Catholic and the
Greek Orthodox, and by the two Churches of Babylon, the Chaldean, catholic,
and the Assyrian of the East, orthodox.
We know that the concrete
way of living certain truths or certain theological or canonical requirements
by our Catholic Churches have serious repercussions on the theological
dialogue about these very truths. For example, the question of the primacy
in the Church and the communion with the successor of Peter in Rome. Pope-Jean
Paul II launched a pressing appeal in his encyclical letter Ut unum sint,
asking to help him, <<by a fraternal and patient dialogue>>, to <<find
the form of exercising the primacy according to the present situation,
without renouncing to the essence of his mission" (30). He renewed his
appeal in his meeting with the Catholic Patriarchs of the East on the 29th
of September 1998.
The
traditions of particular Churches
49. How can we reconcile
our diverse ancient traditions and our particular rights with this communion?
What are the best means to integrate synodality and authority? A
continuous research of the significance of the Church in our particular
traditions, oriental and occidental at the same time, and in the contents
of our patriarchal traditions, can open up new doors in the frame of the
catholic communion: this is our true contribution in theological dialogue.
We exhort our children to engage in this research in order to assist the
Catholic Church, in the East and in the world, to breath with its two lungs,
oriental and occidental, as Pope Jean-Paul II demands.
It is clear that these aspects
are already part of the dialogue of charity, since it is not possible to
trace a distinct border between this dialogue and the dialogue of truth.
St. John says: << Whoever lives by the truth comes into the light>> (Jn
3: 21).
V. The reception in the Middle East
Churches.
The
reception in the Middle East Churches
50. We have said
that dialogue should <<imply the people of God in his totality>>.
This is why our Middle East Churches should fully assume this responsibility
in all developments and aspects of life. Texts or accords, which are the
outcome of theological dialogue and that should be the subject of such
process of reception, are numerous and varied in origin and nature.
Official
Documents
51. First we have
the official documents of the Catholic Church, starting with the texts
of Vatican Council II, that has opened up a new era for catholic ecumenism.
The directory on the application of principles and norms on ecumenism,
published in a revised edition in 1993, is an immediate continuation to
these documents and the best guide in the effort of a concrete living
of these directives. The encyclical letter of Pope Jean-Paul II, Ut unum
sint (May 1995) came to confirm the reception of ecumenical directives
of Vatican II. At the same time it confirms the outcomes of the different
dialogues that took place since then. Many other texts of the Pope or other
catholic references propose again the same directives in function with
new circumstances. One of the most important document for us is the post-synodal
Apostolic Exhortation, << A New Hope for Lebanon>> (May 1997).
Bilateral
Accords
52. Second. within
the same decades, many ecumenical documents of marking accords or convergences,
have been produced. Many came from bilateral dialogue, between the Catholic
Church and another Church – with the Orthodox, the Anglicans, the Lutherans,
etc.-. Others came from multilateral dialogue, where many Churches and
traditions are engaged together, for example in the frame of the Ecumenical
Council of Churches, on world level, or the Middle East Council Of Churches,
on regional level.
Other
important documents
53. Concretely, in
the Middle East, the most important are the texts concerning the relations
between Catholics and Orthodox. The principal questions exposed in the
texts and accords that concern theological dialogue with the Orthodox Church,
Byzantine tradition, are the following: first, we are sister Churches.
This vision should be an integral part of our ecclesiology. Second, sacraments
are the same and the <<sacramental conception of the Church>> is
common to us. Third, the practical orientations of the international Commission
for dialogue contained in the final documents of Balamand in 1993,
are to be known and put in practice. It is important to understand that
on these points, not only practical regulations for action are suggested,
but also fundamental theological and ecclesiological principles.
Application
of Accords
54. The Christological
accords between the Catholic Church and the Syrian, Coptic, and Armenian
Orthodox Churches hold profound implications for our Churches. This means
that the principal reasons of separation which were during the Vth. century
exist no more. It is clear nowadays that the Catholic and Orthodox Churches
are to work together to accomplish theses accords and to put them in practice.
To do this mixed working commissions should be created.
Chapter IV
Spiritual Ecumenism
Spiritual
Ecumenism
55. Worry and search
for unity are integral par of the very being of the Christian as well as
of the Church. Pope John Paul II repeated it many times: “Unity, that the
Lord gave to His Church and within which He wants that all be included,
is not secondary. It is at the center of His work. It doesn’t moreover
represent an accessory attribute of the community of the disciples. On
the contrary, it belongs to the very being of this community” (31). The
Church is thus called to be ecumenical at the deepest of itself and it
should allow herself to be converted to that and be shaped through the
relations with other Christians and their communities. We again recall
what Pope John Paul II said: Ecumenical dialogue should go beyond dialogue
of ideas, in order to become a dialogue of exchanging gifts, a dialogue
of consciences, and therefore a dialogue that leads to conversion.
The decree about ecumenism
of the Second Vatican Council uses in this meaning the expression “spiritual
ecumenism”: it comprehends the renewal of the Church, the conversion of
heart, prayer and mutual understanding (32).
Conversion
and Renewal
56. Vatican Council
II appeals first of all to interior conversion without which there would
be no true ecumenism. As for the faithful, this means the renewal of heart,
self-renouncement, humility and mildness in the service, fraternal generosity
towards the others. Everybody is called to a radical evangelical conversion:
“The faithful have to remember that they promote union of Christians; moreover,
they realize it, when they devote themselves to live more purely according
to the Gospel” (33).
Conversion
of the person and of the community
57. It is not only
the person who is called to conversion, Vatican Council II also calls for
a community conversion. The encyclical letter Ut unum sint strongly reaffirms
this: “It is not only the individual sins that should be forgiven and overcome,
but also the social sins, so as to say the very ‘structures’ of sin, that
led and could lead again to division”.
We
recognize that we have sinned
58. This conversion
concerns mainly sins against unity: “Unity of Christians is possible, on
the condition that we be humbly aware that we have sinned against unity
and we are convinced of the necessity of our conversion” (34). This will
lead to a total change of our attitudes towards the others: “We become
aware of certain exclusions that bless the fraternal charity, of certain
refusal of forgiving, of a certain pride, of self-isolation in condemning
the others in a way that is not evangelical, in despising others out of
unhealthy presumptions” (35). Every Church and community must find out
how did its own sins play a role in bringing division in its history, and
which Church it has harmed by its sin. Consequently, it should do
its best, by the grace of God, to reach forgiveness and reconciliation.
Conversion
in all domains of life
59. Personal and
community conversion should be expressed at the level of the Church’s life,
where “we certainly find the source and strength of the movement towards
unity”. Such renewal must be carried out in all domains of life and pastoral
work of the Church: “Biblical and liturgical movement, preaching the word
of God, catechesis, lay apostolate, new forms of religious life, marriage
spirituality, the Church’s doctrine and activity in social issues” (36).
Consequently, all the efforts of our Oriental Churches would have an ecumenical
meaning, especially efforts relating to theology, liturgy and spirituality.
Prayer
60. Being part of
spiritual ecumenism, the prayer is worth a special mention, because through
it the faithful and the ecclesial community find themselves in presence
of God, submitted to his will and imploring his light and power. Council
Vatican II described the prayer as “the soul of the whole ecumenical movement”
and “a very efficient means to implore the grace of unity” (37)
This is true also
for individual prayer: “In the intimate and personal dialogue that everyone
should have with the Lord, one cannot exclude preoccupation for unity.
Only like this indeed that unity would be truly and fully part of our life
and duties in the Church” (37).
All of our Church traditions
have prayers for unity in their liturgies, which proves that our Churches
have never ceased of praying for unity, have carried this preoccupation
daily, even in the Eucharist. We invite to give again a special consideration
to the value and significance of these prayers, as expression of the ecumenical
dimension of the liturgy, in order to keep alive in us this spirit that
would lead us to the reestablishment of unity with our brothers.
Common
Ecumenical Prayer
61. “On the ecumenical
route for unity, priority is for the common prayer” of brothers and
sisters who are not yet in a perfect communion. It is “an authentic expression
of the ties which unite the Catholics with their brothers in the whole
Church”; it is "an expression and a confirmation of unity". In fact, “if
Christians, notwithstanding their divisions, know always how to be united
around Christ in a common prayer, they will be more and more aware that
what divides them is far less that what unites them" (39). Therefore
we must make sure that prayer be present as often as possible in our
numerous ecumenical meetings; prayer should even be the summit of all meetings.
The week for the prayer for unity of Christians celebrated every year either
in January or around Pentecost, is a privileged expression of this duty
of ecumenical prayer, as well as a suitable occasion to develop the ecumenical
conscience of the faithful.
Mutual
understanding and lived solidarity
62. “Communion of
prayer leads to a new look on the Church and Christianism”. (40)
This change of look
is part of the conversion to the Gospel: “We must pass from a position
of antagonism and conflict to a position where we mutually recognize each
other as partners” (41). It promotes a new discovery of the richness of
the other Churches and communities: “the feeling that the Spirit is working
in the other Christian communities, the discovery of examples of holiness,
the experience of unlimited richness of the communion of saints, the contact
with undoubted aspects of Christian engagement” (42).
We call upon
63. We call upon
our priests and faithful to be interested in knowing and loving the theological,
liturgical and spiritual traditions of the other Churches, in order to
be able to be nourished by them. This requires long education until we
reach to the point of feeling the sentiments and reactions in us and in
the others. As we rely upon the already existing communion continually
enriched by the encounters, we must arise a worry for solidarity that should
be always present. We must always strive to to be concerned by the joys
and sorrows, success and failure of the others, and to “carry each other's
burdens" (Ga 6:2). This should be translated in concrete acts as
taking part in the feasts and griefs, being interested in what happens
in the other communities, being ready to offer our services when needed,
etc. Like this, partial communion will grow upstep by step and will help
overcome the old antagonisms, prejudices and painful old memories. Pope
John Paul II described very well this dynamic when he stated: “The whole
life of Christians is therefore stamped by ecumenical preoccupation and
they are called to be shaped by it” (43).
Chaptre V
A Ecumenical Pastoral action
A
Ecumenical Pastoral action
64. If dialogue is
the instrument par excellence of ecumenism and prayer, the conversion of
the heart its soul, it is in pastoral action that it should take flesh,
in order to transform the actors and renew the methods. Already in December
1979, at his return from the visit to the ecumenical Patriarchate in Istanbul,
Pope John Paul II stated that fraternal dialogue “must become a necessary
component of the pastoral programs on both sides” (44). The Pope repeated
this in Ut unum sint: “Ecumenism, the movement for the unity of Christians,
is not an appendix that we just add to the normal activity of the Church.
On the contrary, it is an integral part of its life and action, and therefore
it should penetrate in this whole and be like the fruit of a tree which,
healthy and luxuriant, grows to its full development” (45).
A new vision
65. All of our pastoral
work should be based on the principle that the Church is a communion in
faith, sacraments and the service of charity. Its goal is to lead to its
fullness, the communion, which already exists, real though still imperfect,
between the Catholic Church and the other Churches and ecclesial communities.
In the first place,
this is true with the Orthodox Churches because we recognize them as sister-Churches,
given that they have “the profession of the apostolic creed, the participation
at the same sacraments, especially the unique priesthood which offers the
unique sacrifice of Christ, and the apostolic succession of bishops” (46).
Already Pope Paul VI got to the conclusion that the leaders of both Catholic
and Orthodox Churches should “recognize each other mutually and respect
each other as pastors of the flock of Christ entrusted to them” (47).
As for the Churches and
ecclesial communities coming from the Protestant Reform, there are still
great regarding the faith. However, there is also between us a common base
that invites us to mutual respect, and to a joint action in religious and
social domains” (48).
New
attitudes based on the new vision
66. The main orientations
for an ecumenical pastoral work with the Orthodox Church are given to us
in the different common accords reached by the Catholic Church with these
Churches: especially the pastoral accord between the Catholic Church and
the Syriac Orthodox Church of 1984, the different texts that have been
published within the frame of the theological dialogues with the Coptic
Orthodox Church and the Greek Orthodox Church, the common document signed
at the Charfeh encounter in Lebanon in 1996 by the Catholic Patriarchs
of the Middle East and the Greek Orthodox and Syriac Orthodox Patriarchs
of Antioch. Therefore, it is important for us to assimilate these texts
and to study their concrete implications.
Coordination
between the Churches’ Leaders
67. This is why we
call upon our pastors and faithful to do their best to promote mutual consultation
and collaboration wherever it is possible. Particularly when our pastoral
activity is extended to the faithful of other Churches, we must inform
the leaders of these Churches and if possible coordinate with them. Like
this, fraternal spirit and reciprocal confidence will grow up and become
stronger. The fundamental principle that leads us is to work together while
remaining faithful to the dogma and the laws of the Church.
The
problem of Proselytism
68. It is abundantly
clear that the goal of ecumenism is to restore the visible unity among
Churches without absorbing the one into the other. Representatives of the
Catholic and Orthodox Churches commonly affirmed this at their meeting
of Balamand in Lebanon in 1993: “In the effort to reestablish unity we
must not try to convert persons from one Church to another in order to
secure their salvation. We must realize together the will of Christ upon
His people and the plan of God for his Church, through a common research
among the Churches for a full agreement on the content of faith and its
implications” (49).
Consequently, we must respect
in our pastoral activity the belonging of Christians to their Churches,
without trying to convert them from one Church to another” (50). We should
rather help them discover and promote their mission in their own Church.
The problem of faithful
passing from one Church to another is a problem of which all Churches today
are suffering. It is a question still shadowed by confusion; it is a source
of mutual suspicion and a cause of tensions and lack of confidence among
the Churches, particularly in the Middle East, where the Churches live
alongside and where the faithful are together in different domains of daily
life.
A
Common Study to Clarify this Question
69. We all agree
in refusing this method in our pastoral work, i.e. the passing of persons
from one Church to another, for some material social or cultural advantages.
However, the issue has two important aspects. From one side, we have to
respect the liberty of conscience – one of the fundamental rights of the
human person – that comprises also the liberty of Church belonging and
the liberty to pass from one Church to another, if he arrives freely to
this choice in his search for God and truth. Nonetheless, if it is necessary
to respect the liberty of conscience of the believer, it is not allowed
to exploit his ignorance or the simplicity of his faith, or his weakness
or other, to pretend that it is a case of liberty of conscience. This would
be in fact a violation of this liberty.
On the other hand, the second
aspect concerns the Churches who have numerous institutions like schools,
hospitals, orphanages or old aged people houses, etc. frequented by believers
of other Churches. Our principle of action here is clear and precise: we
don’t refuse to extend our material or spiritual services anyone whenever
we are able to serve and help. However, we refuse the exploitation of some
believer’s need to pressure him to leave his own Church. All possible help
will be offered in all spiritual and material domains; and this help would
reach its true aim when it leads this believer to discover his own mission
and to grow up in the Church God called him and gave him the grace to belong
to.
In all cases, a common dialogue
in this domain should reflect upon the individual cases as well as the
general principles that the Churches must follow.
Towards
true collaboration
70. We keep always
following the orientations of Pope John Paul II given in his letter Ut
unum sint. According to him, the relations between Christians “foresee
and demand immediate and full practical collaborations possible at different
pastoral, cultural, social level and also in witnessing the message of
the Holy Gospel”. Collaboration between Christians has a double value:
on the one hand, it expresses in a vital way the union that already exists
between them and their fraternal communion, and on the other hand, it is
a “true school of ecumenism, it is a dynamic way towards unity". Unity
of action leads to full unity in faith. Collaboration among Christians
is moreover to the eyes of the world a common witness and "a proclamation
that reveals the true face of Christ” (51). This is very important for
our present and vocation in the Middle-East.
Orientations
of the Ecumenical Directory:
71. The Ecumenical
Directory describes the different domains where this collaboration is possible:
in the translation and the reading of the Holy Bible, unification of the
liturgical texts, catechism, higer education at seminary and university
level, dialogue with religions, media, social and cultural life, etc. (52).
For instance, in our Patriarchal accord of Charfeh (1996), we already projected
the edition of a common text for religious teaching in the government schools.
Other possibilities of collaboration are already working within the frame
of the Council of Churches of the Middle East – like the Arab common translation
of Our Father and of the Nicee-Constantinople Symbol of faith – or any
other initiative between the different Churches of the region.
In
the Liturgical and Sacramental Domains:
72. As for the collaboration
in the liturgical domain or the participation in the sacraments, the absence
of perfect communion remains a central factor, which continues to divide
our Churches. It is of a primordial importance to always respect the theological
vision of each Church in this domain, until the hour comes in which the
will of God unites us, so as to offer together one Eucharist. The
Churches understand nowadays that the absence of unity in faith is impeding
the communion in sacraments. Any communion is between two persons or two
communities and supposes free acceptance of both parties. And when it is
sacramental communion, it is never the case of an isolated person: every
baptized is a member of an ecclesial communion. Consequently, as Pope John-Paul
II states it: "We should never lose sight of the ecclesial dimension when
we speak of participation in sacraments, especially the Holy Eucharist"
(53).
In the Charfeh Accord,
we have foreseen new possibilities for the celebration of mixed marriages
between Catholics and Orthodox. We have also traced the headlines
to resolve difficulties raised by the celebrations of first communion in
the Catholic schools. The pastoral accord signed in 1984 by Pope John-Paul
II and Patriarch Zakka Iwas Ist makes possible a reciprocal reception of
the sacraments of reconciliation, Eucharist and Unction of the Sick, in
the absence of the minister of one or the other Church. We have to rema | |
OESSG
Custody of the Holy Land 
