THE ECUMENICAL COUNCILS
Adult Education,
Charles P.
Poole, Jr.
1. Introduction
2. Decree Orientalium
Ecclesiarum on Eastern Catholic Churches
` 2.1.
Introduction
2.2.
2.3. Eastern Rite
Patriarchs
2.4. Rules Concerning the Sacraments and Divine
Worship
2.5. Relations with the Brethren of Separated
Churches
2.6. Conclusion
3. Decree Unitatis
Redintegratio on Ecumenism
3.1. Introduction
3.2. Chap. 1 Catholic Principles on Ecumenism
3.3. Chap. 2 The Practice of Ecumenism
3.4. Special Position of the Eastern Churches
3.5. Separated
Churches in the West
4. Declaration Nostra Aetate on the Relationship of the Church to Non-Christian
Religions
4.1. General Observations
4.2. Hinduism and Buddhism
4.3. Islam
4.4. Judaism
5.
Decree Ad Gentes on the Missionary
activity of the Church
5.1. Preface
5.2. Chap. 1
Doctrinal Principles
5.3. Chap.
2 Mission Work Itself
5.4. Chap.
3 Particular Churches
5.5. Chap.
4 Missionaries
5.6. Chap.
5 Planning Missionary Activity
1. INTRODUCTION
The
Catholic Church consists of a number of rites or individual churches which
constitute it. By far the largest of
these is the Latin Rite, but there are many other individual churches commonly
called Eastern Rite Churches which, together with the Latin Rite, jointly constitute
the Catholic Church. The decree Orientalium Ecclesiarum discusses the
relationships between these individual churches. The great majority of the bishops who
assembled for Vatican II were from the Latin Rite, so their ideas dominated
much of what was decided. However the
documents proclaimed by the Council are proclaimed by the overall Catholic
Church, that is by all of the Churches speaking in unison, since bishops from
all rites participated and voted. There
are, however, some decisions which will be implemented differently by various
individual Churches. For example, in the
introduction to the Constitution Sacrosanctum
Concilium on the Sacred Liturgy it is mentioned that some of the principles
and norms that were proclaimed in that Constitution apply to all rites, while
most of the practical norms found therein are applicable only to the Roman
Rite. The Decree Orientalium Ecclesiarum on Eastern Catholic Churches aims to
clarify their status within the overall Catholic Church.
The
other three documents treated here pertain to religions, churches, and
individuals that do not belong to the Catholic Church. The Decree Unitatis Redintegratio on Ecumenism examines the relationship of
the Catholic Church to other Christian Churches, the Declaration Nostra Aetate discusses the relationship
of the Catholic Church to Non-Christian religions, and the Decree Ad
Gentes treats its mission to unbelievers.
Some aspects of these three documents are also discussed in the Pastoral
Constitution on the Church in the Modern World Gaudium et Spes.
2.
DECREE ORIENTALIUM ECCLESIARUM
ON EASTERN CATHOLIC CHURCHES
2.1.
Introduction
The
Introduction begins with the affirmation: “The Church holds in high esteem the
institutions of the Eastern Catholic Churches, their liturgical rites, ecclesiastical
customs, and Christian way of life” (#1).
2.2. Individual Churches and Preservation of
their Rites
”
Most of the Decree elaborates on this theme. “For it is the mind of the
Catholic Church that each individual church or rite retain its traditions whole
and entire, while adjusting its way of life to the various needs of time and
place” (#3). All these churches “are
consequently of equal dignity, so that none of them is superior to th others by
reason of rite. They enjoy the same
rights and are under the same obligations, even with respect to preaching the gospel to the whole world
(cf. Mk. 16:15) under the guidance of the Roman Pontiff. Therefore, attention should everywhere be
given to the preservation and growth of each individual Church” (#3,4).
2.3. Eastern
Rite Patriarchs
“By
the name Eastern Patriarch is meant the bishop who has jurisdiction over all
bishops (including metropolitans), clergy, and people of his own territory or
rite. . . . Whenever an Ordinary of any
rite is appointed outside the territorial bounds of its patriarchate, he
remains attached to the hierarchy of the patriarchate of that rite” (#7).
2.4. Rules
Concerning the Sacraments and Divine Worship
Some
customs and rules concerning the Sacraments and divine worship which differ in
the Eastern and Latin churches were clarified.
2.5.
Relations with the Brethren of Separated Churches
The
document detailed some rather restrictive directives which govern relations
between Eastern rites that are separated from and those that are in union with
Rome. Specific directives concern
members of one group receiving sacraments administered by clergy of the other
group. After proclaiming this the Decree
enunciated the following more lenient policy: “Catholics may for a just cause
join with their separated Eastern brethren in sacred functions, things, and
places” (#28). The determination of “a
just cause” for common worship “is entrusted to the care and execution of the
local Ordinaries” (#29).
2..6. Conclusion
The
conclusion expresses the hope that “all may be one.”
2.7. Editorial Remark
The
Church has always wanted intercommunion and shared liturgies to be signs that
reunion has been already been achieved, rather than being stepping stones toward
it. It is desired to first come to an
agreement at the patriarchical level, and then have it filter down to the
diocesan and parochial levels. This is
a top-down approach. There is also a
bottom-up way to achieve reunion by initially developing friendly and
cooperative relations between East and West at individual and parochial levels,
and then waiting for sentiments of reconciliation to filter up to the
patriarchical level. The more lenient
policy provides an opening for this possibility to occur.
3. DECREE UNITATIS REDINTEGRATIO ON ECUMENISM
3.1.
Introduction
The
Introduction begins: “Promoting the restoration of unity among all Christians
is one of the chief concerns of the Second Sacred Ecumenical Synod of the
Vatican. . . . discord openly
contradicts the will of Christ, provides a stumbling block to the world, and
inflicts damage on the most holy cause of proclaiming the good news to every
creature. . . . And yet, almost
everyone, though in different ways, longs that there may be one visible Church
of God truly universal and set forth to the whole world that the world may be
converted to the gospel and so be saved, to the glory of God” (#1).
3.2. Chap. 1
Catholic Principles on Ecumenism
Before
his crucifixion Jesus “prayed to His Father for those who believe: ‘That all
may be one, even as thou. Father, in me, and I in thee; that they may be one in
us, that the world may believe that thou hast sent me’ (Jn. 17:21)” ( #2). This Decree concerns Christian Churches who
are joined to the Catholic Church by baptism, yet are separated from full
communion with her (see #4).
The Council is very careful
in its choice of words to describe the breakup of Christian unity, and its view
of the status of the various Churches now separated. The “widespread disagreements appeared and
quite large communities became separated from full communion with the Catholic
Church - developments for which, at times, men of both sides were to
blame. However, one cannot impute the
sin of separation to those who at present are born into these communities and
are instilled therein with Christ’s faith. . . . All those justified by faith through baptism
are incorporated into Christ. They
therefore have a right to be honored by the title Christian, and are properly
regarded as brothers in the Lord by the sons of the Catholic Church” (#3).
Some
of these ideas are restated: “These separated Churches and Communities, though
we believe that they suffer from defects, . . . have by no means been deprived
of significance and importance in the mystery of salvation. For the spirit of Christ has not refrained
from using them as a means of salvation which derive their efficacy from their
fulness of grace and truth entrusted to the Catholic Church. . . . For it is
through the Catholic Church alone, which is the all embracing means of
salvation, that the fulness of the means of salvation can be obtained
(#3).” The chapter suggests some
guidelines for ecumenical dialogue and activities.
3.3. Chap. 2
The Practice of Ecumenism
Before
becoming specific the chapter quotes several scripture verses, and makes some
general observations: “The renewal of the Church consists in an increase of
fidelity to her calling. . . . There can be no ecumenism worthy of the name
without a change of heart. . . . In humble prayer we beg pardon of God and of
our separated brethren: (#6,7).
Catholics
already have a custom of uniting frequently in that prayer for the unity of the
Church with which the Savior Himself, on the eve of His death, appealed so
fervently to the Father: ‘That all may be one’ (Jn. 17:21)“ (#8).
“In
certain special circumstances, such as in prayer services ‘for unity’ and
during ecumenical gatherings, it is allowable, indeed desirable, that Catholics
should join in prayer with their separated brethren. . . . ‘For where two or three are gathered together
for my sake, there am I in the midst of them’ (Mt. 18:20)” (#8).
“As
for common worship, it may not be regarded as a means to be used
indiscriminately for the restoration of unity among Christians. . . . Such worship depends chiefly on two
principles: It should signify the unity of the Church; it should provide a
sharing in the means of grace, The fact that it should signify unity generally
rules out common worship. Yet the
gaining of a needed grace sometimes commends it (#8).”
“We
must come to understand the outlook of our separated brethren. Study is absolutely required for this, and
should be pursued with fidelity to truth and I a spirit of good will”
(#9).
The
manner and order in which Catholic belief is expressed should in no way become
an obstacle ro dialogue with out brethren. . . . It should be explained in ways and in
terminology which our separated brethren too can really understand. . . . In Catholic teaching there exists an order or
hierarchy of truths, since they vary in their relationship to the foundation to
the Christian faith” (#11).
Christians
should also work together in the use of every possible means to relieve the
afflictions of our times” (#12).
3.4. Special
Position of Eastern Churches
The
chapter praises the Churches of the East without distinguishing those who are
and those who are not in communion with Rome.
The “origins of the Churches of the East have had a treasury from which
the Church of the West has amply drawn for its liturgy, spiritual tradition,
and jurisprudence. . . . Catholics are
strongly urged to avail themselves more often of these spiritual riches of the
Eastern Fathers. . . . These various theological formulations are
often to be considered as complementary rather than as conflicting. . . . In order to restore communion and unity or
preserve them, one must ‘impose no burden beyond what is indispensable” (#14,
15, 17).
3.4.2.Separated
Churches in the West
Concerning
Protestants, referred to here as ecclesial Communities, the Decree says: “Since in origin, teaching,
and spiritual practice, these Churches and ecclesial Communities differ not
only from us but also among themselves to a considerable degree, the task of
describing them adequately is very difficult; we do not propose to do it here”
(#19).
Our
thoughts are concerned first of all with those Christians who openly profess
Jesus Christ as God and Lord and as the
sole Mediator between God and man unto the glory of the one God, Father, Son,
and Holy Spirit” (#20).
“Baptism,
therefore, constitutes a sacramental bond of unity linking all who have been
reborn by means of it. . . . The
ecclesial communities separated from us lack that fullness of unity with us
which should flow from baptism, and we believe that especially because of the
lack of the sacrament of orders they have not preserved the genuine and total
reality of the Eucharistic mystery.
Nevertheless when they commemorate the Lord’s death and resurrection in
the Holy Supper, they profess that it signifies life in communion with Christ
and they await His coming in Glory. For
these reasons dialogue should be undertaken concerning the true meaning of the
Lord’s supper, and other sacraments, and the Church’s worship and ministry. . .
. Their worship sometimes displays
notable features of an ancient common liturgy” (#22,23).
The
Decree ends by mentioning the twofold aspects of economic activity: “In harmony
with the faith which the Church has always possessed, and at the same time
tending toward the fulness with which Our Lord wants His body to be endowed in
the course of time” (#24).
4.
DECLARATION NOSTRA AETATE ON
THE RELATIONSHIP
OF THE CHURCH TO NON-CHRISTIAN RELIGIONS
4.1 General Observations
This
Declaration on Non-Christian Religions is by far the shortest proclamation of
the Council, the Declaration on
Christian Education being the second shortest.
This present declaration was originally a part of the schema or original
draft of the Decree on Ecumenism which concerns previous and presently on-going
interactions with other Christian Churches, and hitherto, with the exception of
Judaism, only rarely has the Church ever interacted with any non-Christian
religion. Because of its brevity no
official subdivisions were assigned to this document.
At
the beginning the Declaration takes notice that “All peoples comprise a single
community,” and “Men look to the various religions for answers to those
profound mysteries of the human condition which today, as in olden times,
deeply stir the human heart: What is man? What is the meaning and purpose of
life? What is goodness and what is
sin? What gives rise to our sorrows and
to what intent. Where lies the path to
true happiness? What is the truth about death, judgment, and retribution beyond
the grave? What, finally, is that ultimate
and unutterable mystery which engulfs
our being, and whence we take our rise, and whither
our journey leads us?” (#1) The answer is “A Supreme Divinity . . . a
Supreme Father. . . . Religions bound up
with cultural advancement have struggled to reply to these questions with more
refined concepts and in more highly developed language” (#2). Having made these general observations the
Declaration proceeds to comment on several non-Christian religions.
4.2 Hinduism and Buddhism
“In
Hinduism men contemplate the divine mystery and express it through an unspent
fruitfulness of myths and through searching philosophical inquiry. They seek release from the anguish of our
condition through ascetical practices or deep meditation or a loving flight to
God. . . . Buddhism in its multiple
forms acknowledges the radical insufficiency of this shifting world. It teaches
a path by which men, in a devout and confident spirit, can either reach a state
of absolute freedom or attain supreme enlightenment by their own efforts or by
higher assistance. . . . Like wise
other religions to be found everywhere strive variously to answer the restless
searchings of the human heart by proposing ways, which consist of teaching
rules of life, and sacred ceremonies” (#”2).
The Catholic Church “looks with sincere respect upon those ways of
conduct and of life, those rules and teachings which, though differing in many
particulars from what she holds and sets forth, nevertheless often reflect a
ray of that truth which enlightens all men.
She urges Catholics to “acknowledge, preserve, and promote the spiritual
and moral goods found among these men.”
4.3 Islam
The
Council reaches out to Islam in a very conciliatory way by saying: “Upon the
Moslems, too, the Church looks with esteem.
They adore one God, living and enduring, merciful and all powerful,
Maker of heaven and earth and speaker to men.
They strive to submit wholeheartedly, even to His inscrutable decrees,
just as did Abraham, with whom the Islamic faith is pleased to associate
itself. Though they do not acknowledge
Jesus as God, they revere Him as a prophet, they also honor Mary, His Virgin
Mother; at times they call on her too with devotion. In addition they await the day of judgment
when God will give each man his due after raising him up. Consequently they prize the moral life, and
give worship to God especially through prayer, almsgiving and fasting. Although
in the course of centuries many quarrels and hostilities have arisen between
Christians and Moslems, this most sacred Synod urges all to forget the past and
to strive sincerely for mutual understanding.
On behalf of all mankind, let them make common cause of safeguarding and
fostering social justice, moral values, peace, and freedom.”
4.5 Judaism
“This
sacred Synod . . . recalls the spiritual bond linking the people of the New
Covenant with Abraham’s stock. For the Church of Christ acknowledges that,
according to the mystery of God’s saving design, the beginnings of her faith
and her election are already found among the patriarchs, Moses, and the
prophets. She professes that all who
believe in Christ, Abraham’s sons according to faith (cf. Gal 3:6), are
included in the same patriarch’s call, and likewise that the salvation of the
Church was mystically foreshadowed by the chosen people’s exodus from the land
of bondage. The Church, therefore,
cannot forget that she received the revelation of the Old Testament from the
people through whom God in His inexpressible mercy deigned to establish the
Ancient Covenant” (#4). .
The Declaration
made clear that the Jewish people are not to blame for the crucifixion of Jesus
by affirming: “True, authorities of the Jews and those who followed their lead
pressed for the death of Jesus (cf. Jn. 19:6); still, what happened in His
passion cannot be blamed upon all the Jews then living, without distinction,
nor upon the Jews of today. Although the
Church is the new people of God, the Jews should not be presented as repudiated
or cursed by God, as if such views followed from the Holy Scripture. All should take pains lest they teach
anything out of line with the truth of the gospel and the spirit of
Christ. . . . The Church repudiates all persecutions
against any man. Moreover, mindful of her common patrimony with the Jews, and
motivated by the gospel’s spiritual love and by no political consideration, she
deplores the hatred, persecutions, and displays of anti-Semitism directed
against the Jews at any time and from any source. . . .
Besides, as the Church has always held, and continues to hold, Christ in
his boundless love freely underwent His passion and death because of the sins
of all men, so that all might attain salvation. . . . The Church rejects, as foreign to the mind of
Christ, any discrimination against men or harassment of the because of their race, color, condition of life, or
religion” (#4,5).
The
wording of the sentences which comment on the various religions were all
carefully chosen and nuanced.
5. DECREE AD
GENTES ON THE MISSIONARY ACTIVITY OF THE CHURCH
5.1. Preface
The
Preface begins: :The Church has been divinely sent to all nations that she
might be “the universal sacrament of salvation. . . . She strives to proclaim the gospel to all
men” (#1). Then follows the rationale
for this Decree: “She wished to sketch the principles of missionary activity
and to marshal the forces of all the faithful.
Her intention is that God’s people . . . may spread everywhere the
kingdom of Christ” (#1).
5.2.
Chap. 1 Doctrinal Principles
The
chapter begins: “The pilgrim Church is missionary by her very nature”
(#2). She obeys the commission (Mt.
28:19) given by the Lord to His disciples after his Resurrection: “Go,
therefore, and make disciples of all nations. . . . The mission of the Church,
therefore, is fulfilled by that activity which makes her fully present to all
men and nations” (#5). In other words:
“The specific purpose of this missionary activity is evangelization and the
planting of the Church among the people and groups where she has not yet taken
root” (#6).
The
decree mentions the necessity of belief: “All must be converted to him as he is
made known by the Church’s teaching.”
For Christ Himself “in explicit terms . . . affirmed the necessity of faith and baptism.
. . . Whosoever, therefore, knowing that
the Catholic Church was made necessary by God through Jesus Christ would refuse
to enter her, or to remain in her, could not be saved” (#7). Notice that this condemnation only applies to
individuals who are convinced that “The Catholic Church was made necessary by
God” for salvation.
5.3. Chap.
2 Mission Work Itself
The
Decree notes that “The gospel message has not yet been heard, or scarcely so,
by two billion human beings. And their
number is increasing daily” (#10).
Christians living among these peoples should testify to their faith “by
the example of their lives, and by the witness of their speech” (#11), and
further “But it is not enough for the Christian people to be present and
organized in a given nation, nor is it enough for them to carry out an
apostolate of good example. They are
organized and present for the purpose of announcing Christ to their
non-Christian fellow-citizens by word and deed, and of aiding them toward the
full reception of Christ” (#15). There
is also the caution that “The Church strictly forbids forcing anyone to embrace
the faith, or alluring or enticing people by unworthy techniques” (#13),
5.4. Chap.
3 Particular Churches
Eventually
a mission Church will develop “a certain stability and firmness . . . with its
own supply, insufficient though it may be, of local priests, religious, and
laymen . . . endowed with those
ministries and institutions which are necessary if the People of God are to
live and develop its life under the guidance of its own bishop. . . . The
congregations of the faithful must . . .
become increasingly aware and alive as communities of faith, liturgy, and love.
. . . Families must become nurseries of the
lay apostolate and of vocations to the priesthood and religious life” (#19). .
This
chapter outlines a program whereby local churches form, grow, and mature, and
during this process they reach out “also to preaching the gospel to those
outside” (#20). They must be given
material help from established Churches, and foreign missionaries should be
sent to aid them. The laity have a
special role to play in the developing community. Eventually “the faith of Christ and the life
of the Church will no longer be extraneous to the society in which they live,
but will begin to permeate and transform it” (#21). The chapter ends with the optimistic
expectation that “individual young churches, adorned with their own traditions,
will have their own place in the ecclesiastic communion” (#22).
5.5. Chap. 4
Missionaries
Although
“every disciple of Christ has the obligation to do his part in the spreading of
the faith. . . . Christ inspires the missionary vocation in the hearts of
individuals . . . who take as their own special task that duty of preaching the
gospel which weighs upon the whole Church”
(#23). To accomplish this task
“the future missionary is to be prepared by a special spiritual and moral
training” (#24). The chapter proceeds to
discuss the training of missionaries, much of which takes place in communities
such as religious orders.
5.6 Chap.
5 Planning Missionary Activity
Chapter
5 begins “Since Christians have different gifts (cf. Rom. 12:6), each one must
collaborate in the work of the gospel according to his own opportunity,
ability, charismatic gifts, and call to service” (#28). Nevertheless “The first and most important
obligation toward the spread of the faith is this: to lead a profoundly
Christian life” (#36).
The
Curial office Propagation of the Faith . . . “should direct and coordinate
missionary work. . . . However, the law
of the Oriental Churches is to be left untouched.” . . .
The coordinators should “seek our ways for bringing about and directing
fraternal cooperation as well as harmonious living with the missionary
undertakings of other Christian communities.
Thus, as far as possible, the scandal of Christian division can be
removed” (#29,30). Chapter 5 discusses ways to implement and coordinate the
missionary endeavor.
Acknowledgment
I
wish to thank Doris Christley for many helpful comments on this chapter.