DECREE ON ECUMENISM (Unitatis Redintegratio)
Promulgated, Paul VI, Nov. 21, 1964

Introduction

I – Catholic Ecumenical Principles

II – The Practice of Ecumenism

III – Churches Separated in Rome

UR explains the catholic principles of ecumenism while suggesting the means for its exercise.

CONTENT

ECUMENISM. In the past hostile and defensive attitude toward other Christian Churches, Protestantism. Decree of Ecumenism expressed reverence for heritage of other Christian Churches, called attention to their salvific importance for their own members, and acknowledged that they possess true elements of the Church of Christ (UR 3). Dialogue, overcome major differences, mutual understanding, respect, and solidarity. Principle requires realism and good judgment. Overcome habitual attitudes of hatred and suspicion, openness to appreciate all the sound values in other forms of Christianity, Eastern and Western. Work patiently to achieve through prayer and dialogue, a consensus based on the truth.

OPENING TO ECUMENISM

Introduction

The ecclesiology of Vat. II is ecumenical. This ecumenical aspect is found in the nature of the Church and its unity.

Decree on Ecumenism expresses the desire of the Church for the restoration of unity among all the followers of Christ (UR 342).

Vatican II doctrine and norms on ecumenical affairs:

1.   The current ecumenical movement among Christians came into existence by the action of the Holy Spirit (UR 342). It is not a whimsical dream. It is fostered and inspired by the Holy Spirit. It is one of the authentic signs of the times by which we are to discern the will of the Lord of history.

2.   Catholics have a duty to take part in this movement, to recognize the signs of the times and to participate skillfully in the work of ecumenism (UR 347). This participation is growing daily (UR 349). This concern pertains to the whole Church, faithful and clergy alike (UR 350). It is an expression of concern for restoring unity. It is hoped that this initiative will be joined with those of the separated brethren. Role of bishops and experts are needed.

3.   Our ecumenical action must be fully and sincerely Catholic (UR 365), loyal to the truth that we have received, in harmony with the faith we have professed, tending toward fulness (UR 365) Beware of false conciliatory approach which harms the purity of Catholic doctrine and obscures its meaning. (UR 354). Avoid doctrinal indifferentism, to watering down or whittling away of truth, not make vague compromises concerning our principles, to make peace and sink difference (irenicism and syncretism) which is ultimately skepticism, or to superficiality or imprudent zeal (UT 365).

4.   Ecclesial elements exist among non-Catholic Christians. This is novel doctrine to some. We were raised to think that non-Catholic communities (schismatics and heretics) were not part of the Church of Christ, that only the Catholic Church is the true Church of Christ, that all others are false and not members of the Mystical Body of Christ (cf. Pius XI Mortalium animos, 1928; Pius XII Mystici Corporis, 1943; Humani Generis, 1950).  Vat. II changed this outlook and judgment in LG 23 and UR 345-346. These documents use the concept “Ecclesial elements” or values, endowments which taken together become constitutive elements of the Church or builds up the Church. The Council maintains that this state of affairs is realized in the Catholic Church (The Church of Christ subsists in the Catholic Church LG 23). But the Council also recognizes that outside of her (CC) visible structure or outside the visible boundaries of the Catholic Church (UR 345) ecclesial elements also exist (number depending is smaller or greater according to condition and doctrine of each church or ecclesial community). In these communities, too, the Church of Christ also exists, although in an incomplete or imperfect way. (Thus the walk with Jesus and are the Church of Christ, even in an incomplete way).

5.    Catholics should rejoice when they discover ecclesial elements in other churches. This is a matter of mentality which needs a change of heart (UR 349). It is good to recognize the riches and virtues of Christ in the lives of others. Non-Catholic Christians can be living examples of Christian life (UR 349). From the Orthodox, the love of the liturgy. From the Protestants, their love and veneration of the Sacred Scriptures.

6.   We should acquire a better knowledge of the mentality of non-Catholic Christians. Such knowledge can greatly enrich our own doctrine and Christian life. Catholics need to acquire a more adequate understanding of their distinctive doctrines, history, spiritual and liturgical life, religious psychology and cultural background. Thus the need for meetings, dialogue on theological problems (UR 353). Example, Anglican-Roman Catholic Declaration on the Eucharist, 1967 by Anglican-Catholic Commission, Lambeth Conference Report, 1958-59 of Episcopal Church, Lutheran-Catholic Commission, Secretariat for Christian Unity.

7.   Special care must be given to the manner and method of formulating our Faith. This should not be an obstacle to dialogue (UR 354). Catholic belief needs to be explained more profoundly and precisely, in ways and terminology which can be readily understood (UR 354). v.g. they should submit the language of scriptures they use to a critical, hermeneutic study. By language is meant not only vocabulary but above all mentality, the heritage of a culture, philosophical tools, traditions, and style of life. Students should distinguish between revealed truths and theological doctrines, between the truths of the deposit of faith and truth which are contained in our time-honored teaching, between enunciation and perception, between apostolic tradition and ecclesiastical tradition. Various theological formulations are often to be considered as complementary rather than conflicting (UR 360). Adopt an ecumenical rather than a polemical position (UR 353).

8.   The principle of the hierarchy of truths in Catholic teaching. Catholic theologians engaged in ecumenical dialogue should act with love for truth, with charity, and with humility. When comparing doctrines, they should remember that in Catholic teaching there exist an order or hierarchy of truths (UR 354). Thus take into consideration the quality or importance of revealed truth rather than the quantitative mass of truths. V.g. Immaculate Conception to be linked to the dogma of grace and the redemptive Incarnation of the Word.

9.   The ecumenical action of Catholics must begin at home. Avoid sin of scandal. Need for change of heart. Church renewal has notable ecumenical importance (UR 351). Catholics must make an honest and careful appraisal of whatever needs to be renewed and achieved in the Catholic household itself, in order that its life may bear witness more loyally and luminously to the teachings and ordinances which have been handed down from Christ through the Apostles (UR 348). What is needed is for all churches to examine their own faithfulness to Christ’s will for the Church and undertake with vigor the task of renewal and reform (UR 347). We shall foster and practice Christian unity in the exact measure that we try to live a life that is more fully in accord with the Gospel (UR 351).

10.  Dialogue is the indispensable instrument in the encounter of the churches. Dialogue is one of the signs of the times. Dialogue is a privileged mans of reestablishing or developing understanding, esteem, respect, and love among groups and individuals. Dialogue is a necessity in a world that is becoming daily more diversified. Dialogue was officially introduced into the Catholic Church by Pope Paul VI in his encyclical on the Church 1964 (GS 306-7). Dialogue means any form of encounter and communication between individuals, groups, or communities, with the intention of achieving a better understanding of the truth or improving human relationships, and in an atmosphere of sincerity, respect for persons, and mutual trust. Dialogue exists when the participants are open and responsive, when they seek to understand and be understood, when they ask questions and are willing to answer questions, when they express their own views and listen to the views of others concerning a situation, an investigation, or an action. Mutuality and genuine interest are thus the essential elements of dialogue (Catholic Guidelines for Dialogue, 1966-67, Secretariat for non-believers). Dialogue is, however, not an end in itself. Its goal depends on the participants. For ecumenical dialogue the Sec. For Christian Unity lists four objectives. (1) for Christians to move together toward a deeper sharing in the reality of the mystery of Christ and his Church, (2) Christians should learn to give a united witness to the mission which Jesus Christ entrusted to his Church (UR 354), (3) Churches should listen to and understand these questions, (4) to examine these problems together. Thus, ecumenical dialogue is not limited to being purely academic or conceptual. Rather, promoting a fuller communion, common service of the gospel, a close collaboration in thought and action, which contribute to a transformation of the mentality, behavior, and daily life of these communities. Thus, it paves the way for their unity in the profession of the faith, within one visible Church. The result is the obstacles to perfect ecclesiastical communion are overcome, all Christians will gather in a common celebration of the Eucharist (UR 348).

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