The ecumenical dimension in the formation 
of those engaged in pastoral work

II. SPECIFIC TEACHING IN ECUMENISM

[22] In addition to introducing the above mentioned ecumenical dimension and ecumenical methodology into the teaching of particular academic subject areas, the Directory requires a specific course of Study in Ecumenism: (40)

- It should be compulsory. (41)
- In accordance with academic statutes, there should be an examination or assessment of students' knowledge of the doctrinal content of this course.
- It should be accompanied by practical ecumenical experience. (42)

[23] According to the Directory, this course of study might be organised in two stages:

- early on, students could be given a general introduction to the ecumenical dimension of their studies;
- later more specific teaching would provide a broad knowledge of ecumenism, for synthesis with the rest of their theological formation. (43)

The Directory gives pointers to the sort of content to be considered. (44)

[24] The following sections provide suggestions about:

a) the content of the General Introduction to Ecumenism; and

b) areas that later may require further specific treatment.

Their purpose is to help and encourage the reflection needed to put the required Course of Study in Ecumenism in place and to decide on its structure. They will have to be adapted to particular circumstances and needs.

A. General Introduction to Ecumenism (45)

[25] The purpose of this general introductory course is that students clearly understand that the aim of ecumenism is the restoration of full visible unity among all Christians. (46) The following topics are the minimum required. Their content may be supplemented or expanded by referring to the specific areas outlined in section B below.

a) The Catholic Church's commitment to ecumenism

- Biblical foundations of ecumenism, with reference to Lumen gentium 1-4, Unitatis redintegratio 2, Ut unum sint 5-9;
- Catholic principles of ecumenism as presented in Lumen gentium (particularly 8, 14-15), Unitatis redintegratio Chapter 1, Directory Chapter 1, Ut unum sint Chapter 1;
- the meaning of communion (koinônia), the necessity of renewal and conversion, the place of doctrine, the primacy of prayer;
- main factors contributing to separation, theological and nontheological (e.g. historical and cultural factors);
- efforts in history to repair divisions.

b) The fundamental role of ecumenical dialogue - Ut unum sint

- Formation for dialogue and for engagement in ecumenical relationships; the meaning and method of dialogue, with reference to Ut unum sint 28-39 and Directory §§ 172-182;
- doctrine, as well as history, culture, liturgical prayer and spirituality as areas for dialogue;
- important terms and distinctions: oikoumene, common witness, hierarchy of truths, legitimate diversity, plurality and complementarity of expressions of faith, the distinction between ecumenism and inter-religious dialogue;
- aims, methods and results of selected dialogues;
- principal questions for further dialogue, with reference to Ut Unum Sint 79.

c) Some current ecumenical issues

- Spiritual ecumenism and the importance of ecumenical prayer;
- Catholic principles directing spiritual and sacramental sharing;
- the search for unity and the task of mission;
- common witness;
- ethical problems.

B. Areas for Further Specific Treatment

[26] Some of the following topics may require more specialised study in the later stages of formation: (47)

a) Biblical Foundations for Ecumenism (48)

God's plan for the unity of his people and the whole of humanity:

- the Trinitarian unity of Father, Son and Holy Spirit;
- the unity in creation willed by God and damaged by sin unity with God, with other human beings and with creation;
- the covenant, election and the role of the People of God;
- the life, death and resurrection of Jesus in order to gather into one the scattered children of God;
- the prayer of Jesus that all might be one that the world may believe;
- the promised Spirit who leads into all truth and equips with spiritual gifts and ministries to build up the Body of Christ;
- the mission of the Apostles together with Peter in the service of unity;
- the unity of believers through baptism in the name of the Trinity and the idea of koinônia.

b) Catholicity in Time and Place (49)

We confess in the Creed one, holy, catholic and apostolic Church. In this ecclesiological context, the following subjects will be explored:

- concept of oikoumene in the New Testament and the early Church;
- full visible unity as goal of the ecumenical movement; (50)
- communion between local and universal Church: legitimate diversity as a dimension of catholicity; (51)
- episcopal collegiality, and synodality;
- the unity of the Church and the unity of humankind, and associated issues such as racism, inclusiveness of women and the marginalized.

c) Doctrinal Basis of Ecumenism (52)

Attention should be given to the theology of communion and the already existing bonds of communion, (53) in particular:

- apostolic faith;
- holy Scripture;
- Creeds;
- baptism;
- sacramental life;
- liturgical hymns and prayers.

d) History of Ecumenism (54)

A presentation of the history of ecumenism has to take into account both achievements and failures. The following topics might be reflected on:

- unity and diversity in the early Church, for example: Acts 15 and Galatians 2 and the resolution of tensions between Peter and Paul; the writings of Apostolic Fathers such as Clement of Rome and Ignatius of Antioch;

- divisions which continue to have significance today:

a) from the 5th century (Ephesus, Chalcedon);

b) from the 11th century (separation between Constantinople and Rome);

c) from the 16th century (Reformation);

d) from more recent developments (e.g. origin of Methodism, Old Catholics);

- attempts to re-establish unity, such as: the Council of Florence (1439); the Augsburg Confession (1530); the 'Malines Conversations' (1921-1926);
- the development of the contemporary ecumenical movement and the renewed search for Christian unity:

a) the establishment of the World Council of Churches, and preceding events;

b) the Second Vatican Council (especially Lumen gentium andUnitatis redintegratio) and prior developments in Catholic ecumenism;

- the bilateral and multilateral theological dialogues and their results;
- Christological agreements with the Ancient Churches of the East;
- biographies of key figures in this history.

e) Purpose and Method of Ecumenism (55)

The Catholic understanding of unity sees it as a gift by means of which God makes Christians sharers in his own communion. Its central constituents are:

- unity of faith;
- unity in the sacramental life;
- unity in ministry.

Unitatis redintegratio Chapter 1 should be the starting-point. (56) Similar ideas are increasingly found in other ecumenical documents. (57)

Different models of unity discussed in the ecumenical movement could be presented and evaluated in the light of Catholic teaching, for example:

- confederation;
- unity in action and witness;
- reconciled diversity;
- conciliar fellowship;
- Leuenberg Agreement;
- model of Council of Florence;
- organic unity;
- eucharistic koinônia.

Hope in the fulfilment of Christ's prayer for unity animates the Catholic Church's ecumenical commitment and engagement in dialogue, and finds expression in many official church documents, notably:

- The Catechism of the Catholic Church (1992);
- Directory for the Application of Principles and Norms on Ecumenism (1993);
- Tertio millennio adveniente (1994);
- Ut unum sint (1995);
- Orientale lumen (1995).

f) Spiritual Ecumenism

"Spiritual ecumenism" should be regarded as "the soul of the whole ecumenical movement". (58) It is therefore an essential ingredient in ecumenical formation. Themes to be explored include:

- the necessity of conversion and holiness of life; (59)
- the value and importance for ecumenism of prayer in common; (60)
- the "Week of Prayer for Christian Unity";
- the variety of spirituality, piety and forms of prayer in the different confessional traditions;
- the emergence of an ecumenical spirituality, associated with, for example: common study of and reflection on the Bible, and common translations; (61) common liturgical texts and hymn books; (62) shared prayer events, such as Women's World Day of Prayer and the Week of Prayer for Christian Unity; ecumenical co-operation in catechesis; (63)
- the idea of a common martyrology. (64)

Religious orders and congregations and societies of apostolic life can make an important ecumenical contribution by fostering awareness among all Christians of the call to conversion and holiness of life. (65)

g) Other Churches and Ecclesial Communities (66)

General information should be provided about the major Christian communions, and attention given to those Churches and ecclesial Communities which have entered into dialogue with the Catholic Church or which are of special significance in a particular country or region. For example:

- Orthodox Church;
- the Ancient Churches of the East (Coptic, Ethiopian, Syrian, Armenian) and the Assyrian Church of the East;
- Churches and ecclesial Communities from the Reformation period (e.g. Anglicans, Lutherans, Reformed);
- Free Churches (e.g. Methodists, Baptists, Disciples of Christ, classical Pentecostals).
There should be a presentation of particular symbols and confessional formulae, such as:
- Thirty Nine Articles (Anglican);
- Augsburg Confession (Lutheran);
- Heidelberg Catechism and Westminster Confession (Reformed).

Reference should also be made to respective theological trends and emphases, liturgical traditions, church order and discipline, authority structures and forms of ministry of Churches both of the East and the West.

h) Principal Areas for Further Dialogue (67)

- The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God;
- the Eucharist, as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit;
- ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate and diaconate;
- the Magisterium of the Church, entrusted to the Pope and the Bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith;
- the Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity;
- the understanding of the Church;
- the nature and exercise of the primacy of the Bishop of Rome. (68)

i) Specific Ecumenical Issues (69)

The significance of these issues, and therefore the treatment they require, will differ from place to place. Attention should be given to the Catholic Church's principles and norms and how these may differ from those of other Churches, concerning for example:

- mutual recognition of baptism;(70)
- shared worship; (71)
- sacramental sharing; (72)
- mixed marriages; (73)
- ministry and role of women in the Church; (74)
- role of the laity. (75)

j) Ecumenism and Mission (76)

The intimate relationship of ecumenism and the missionary work of the Church should be explored:

- Christian unity and the missionary nature of the Church: "May they be one ... that the world may believe"; (77)
- Christian divisions as grave obstacle for the preaching of the Gospel; (78)
- baptism and common faith as the foundation of ecumenical co-operation in mission; (79)
- missionary activity is not directed at fellow Christians. (80)

k) Contemporary Challenges for Ecumenism

- Ecumenical dimension of ethical questions and new scientific developments; (81)
- the inculturation of faith;
- proselytism; (82)
- theological and pastoral challenge of sects, cults and new religious movements; (83)
- the linking of faith to politics through nationalism and chauvinism;
- secularism within the Churches.

C. A Note on Ecumenical Materials and Textbooks

[27] The teaching of ecumenism should make use of the principal documents of Catholic ecumenism already referred to and also

introduce books and texts from other Churches which faithfully expound their teaching. This is "to permit honest and objective comparisons and to stimulate a further deepening of Catholic doctrine". (84) The choice of works used will have to reflect the Churches with which a particular course is most concerned. The following sources of material are basic:

- ecumenical dictionaries, concordances and comparative thematic studies;
- historic and contemporary confessional texts;
- documents, reports and agreed statements produced by
- bilateral and multilateral ecumenical dialogues;
- Histories of the ecumenical movement.

Some examples of these are indicated below. (85)

D. Further Recommendations

[28] Genuine ecumenical formation must not remain solely academic; it should also include ecumenical experience. (86) For example:

- visits should be organised to the churches and worship of other Christian traditions;
- meetings and exchanges can be arranged with those in other Churches and ecclesial Communities who are also studying and preparing for pastoral ministry;
- occasions should be found for common prayer with other Christians especially, but not only, during the Week of Prayer for Christian Unity;
- joint study days and discussions will enable experience of the doctrine and life of other Christians;
- in certain circumstances, it may also be possible to invite lecturers and experts from other Christian traditions. (87)

[29] There are important pastoral and practical matters which should not be omitted from ecumenical formation, especially that of seminarians. If it is not possible to include them adequately in the specific teaching on ecumenism special provision should be made - in the case of those who will be ordained, for example, in the period of preparation for diaconate. These issues include:

- practical guidelines about mutual recognition of baptism, ecumenical worship, sacramental sharing, the preparation, celebration and pastoral care of mixed marriages, the conducting of funerals, problems arising with sects and new religious movements;
- ensuring familiarity with ecumenical directives and guidelines: the relevant canons from the Codes of Canon Law, directives from the Pontifical Council for Promoting Christian Unity, especially the 1993 Directory for the Application of Principles and Norms on Ecumenism, and from the Episcopal Conference or Synod, as well as the diocesan Bishop;
- information about the local, regional and national ecumenical organisations, e.g. diocesan ecumenical commissions, Councils of Churches, and ecumenical dialogues on the regional or national level.

[30] These Guidelines have mainly been concerned with the ecumenical formation of those preparing for pastoral ministry. The Directory also has important recommendations for the ongoing or permanent formation of ordained ministers and pastoral workers, which is vital for continual evolution in the ecumenical movement. (88)

(1) Pontifical Council for Promoting Christian Unity, Directory for the Application of Principles and Norms on Ecumenism, Vatican City: Vatican Press, 1993 [cited Directory], Chapter III.

(2) Cf. Directory, §§ 55 and 72.

(3) Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis redintegratio [UR) 5.

(4) Directory, § 55.

(5) Encyclical Letter Ut unum sint of the Holy Father John Paul II on Commitment to Ecumenism [UUS], Vatican City: Libreria Editrice Vaticana, 1995, 8; cf. also 6-9 and 15-16.

(6) Directory, § 58.

(7) Cf. ibid., §§ 59-64.

(8) Cf. ibid., §§ 65-69.

(9) Cf. ibid., § 68.

(10) Cf. ibid., § 83.

(11) John Paul II, Address to the Plenary Assembly of the Pontifical Council for Promoting Christian Unity [February 1, 1991), § 2, Informantion Service, [IS], n. 78, 1991/III.IV, p. 140.

(12) UR, 24.

(13) Directory, § 56.

(14) Cf. ibid., § 82.

(15) Ibid., § 70.

(16) Cf. ibid., §§ 79-81; see below, Chapter II of this document.

(17) Cf. ibid., §§ 72-78, 83-84.

(18) Cf. ibid., § 72.

(19) Cf. UR 11, 24, UUS 36 and Directory, § 180.

(20) Cf. Directory, §§ 74, 75, 78, 181-182.

(21) Cf. ibid., § 181; see also §§ 74, 76a and UUS 38 and 81.

(22) Cf. UUS 38; Directory, § 74; UR 17.

(23) Cf. UR, 11.

(24) Secretariat for Promoting Christian Unity, Reflections and Suggestions concerning Ecumenical Dialogue. A Working Instrument at the Disposal of Ecclesiastical Authorities for Concrete Application of the Decree on Ecumenism, IS n. 12, 1970IV, pp. 5-11; cf. also Congregation for the Doctrine of the Faith, Declaration in Defence of the Catholic Doctrine on the Church Mysterium ecclesiae, 1973, 4; cf. also Directory, § 75 and UUS 37.

(25) E.g. Joint Working Group between the Roman Catholic Church and the World Council of Churches [JWG], The Sixth Report and Appendix B: The notion of 'Hierarchy of Truths' - An Ecumenical Interpretation, IS n. 74, 1990/III, pp. 63 and 85-90.

(26) Cf. Directory, §§ 178-182.

(27) Ibid., § 182.

(28) UUS 80; see also 36-39, 80-81, and Chapter II passim.

(29) Cf. Directory, §§ 77-78.

(30) Cf. ibid., §§ 76-78, 179-182.

(31) Cf. UR 14, 22-23; cf. also Directory, § 76a, and UUS 47-49.

(32) Directory, § 76b.

(33) Cf. ibid., §§ 16 and 76b.

(34) Cf. ibid., § 76c and UUS 36-39.

(35) Cf. Directory, §§ 172 and 178-182.

(36) Cf. UUS 81.

(37) Cf. Directory, § 76.

(38) Cf. ibid., §§ 81, 191-195; see also § 91a.

(39) Cf. ibid., § 72.

(40) Cf. ibid., §§ 72, 79-80, 83-84.

(41) Cf. ibid., § 79.

(42) Cf. ibid., §§ 82, 85-86.

(43) Cf. ibid., § 80.

(44) Cf. ibid., § 79.

(45) Cf. ibid., § 80a.

(46) Cf. UR 1 and UUS Chapter 1, esp. 1-14.

(47) Cf. Directory, §§ 80b and 79.

(48) Cf. biblical references mentioned in Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium [LG] 1-4, UR 2, and UUS 5-9. See also standard biblical dictionaries.

(49) Cf. Directory, § 79a.

(50) Cf. UR 1 and 4 and UUS 1-14.

(51) Cf. Directory, §§ 13-16, and Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Certain Aspects of the Church as Communion, 1992.

(52) Cf. Directory, § 79b; see also §§ 9-25 and 76.

(53) Cf. LG 15 and UR 13-23; and also UUS 10-14.

(54) 3 Cf. Directory, § 79c.

(55) 3 Cf. Directory, § 79d.

(56) Cf. UR 2-4 and LG 14; cf. also The Catechism of the Catholic Church, § 815 and UUS 9, 77.

(57) E.g. Seventh Assembly of the World Council of Churches in its Canberra Declaration § 2.1 (cf. Signs of the Spirit, Official Report, Seventh Assembly, Geneva: WCC, 1991).

(58) UR 8; cf. Directory, § 79g and also UUS 21-27, 44-45, and 82-85.

(59) Cf. UR 6-7 and UUS 15 and 82-83.

(60) Cf. UUS 21-27 and Directory, Chapter III Section B, especially §§ 102-121.

(61) Cf. Directory, §§ 183-186 and UUS 45.

(62) Cf. Directory, § 187 and UUS 46.

(63) Cf. Directory, §§ 188-190.

(64) Cf. UUS 83-85.

(65) Cf. Directory, § 50.

(66) Cf. ibid., § 79e.

(67) Cf. UUS 79.

(68) For this topic, cf. ibid., 95-96.

(69) Cf. Directory, § 79f; see also Chapter IV.

(70) Cf. ibid., §§ 92-100.

(71) Cf. ibid., §§ 102-121.

(72) Cf. ibid., §§ 104, 122-136.

(73) Cf. ibid., §§ 143-160.

(74) Cf., for example, ibid., §§ 43, 46; Apostolic Letter Mulieris dignitatem of Pope John Paul II on the Dignity and Vocation of Women on the Occasion of the Marian Year, Vatican City: Libreria Editrice Vaticana, 1988; Apostolic Letter Ordinatio sacerdotalis of Pope John Paul II on Reserving Priestly Ordination to Men Alone, Vatican City: Libreria Editrice Vaticana, 1994.

(75) Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People, Apostolicam actuositatem; cf. also Post-Synodal Apostolic Exhortation Christifideles laici of Pope John Paul II on the Vocation and the Mission of the Lay Faithful in the Church and the World, Vatican City: Libreria Editrice Vaticana, 1988.

(76) Cf. Directory, §§ 205-209 and UUS 98-99.

(77) Jn 17, 21. Cf. Second Vatican Ecumenical Council, Decree on the Church's Missionary Activity Ad gentes [AG] 2, 6,; Encyclical Letter Redemptoris missio of Pope John Paul II on the Permanent Validity of the Church's Missionary Mandate [RM], Vatican City: Libreria Editrice Vaticana, 1990, 1, and UUS 98.

(78) Cf. UR 1 and AG 6; cf. also Apostolic Exhortation Evangelii nuntiandi of Pope Paul VI on Evangelisation in the Modern World [EN]

(79) Cf. AG 15, EN 77, Directory, §§ 206-209 and UUS 99.

(80) Cf. AG 13 and UR 4; cf. also and bibliography provided for topic of 'proselytism' in note 82.

(81) Cf. JWG, The Ecumenical Dialogue on Moral Issues: Potential Source

(82) Statements about proselytism can be found in the following: Second Vatican Ecumenical Council, Declaration on Religious Liberty, Dignitatis humanae, 4; Pope Paul VI and Patriarch Shenouda III, Common Declaration [May 10, 1973] reprinted in IS n. 76, 1991I, pp. 8-9; and Principles for Guiding the Search for Unity between the Catholic Church and the Coptic Orthodox Church and the Protocol Joint to the Principles [June 23, 1979], ibid., 1991I, pp. 30-32; John Paul II, Letter to the Bishops of Europe on Relations between Catholics and Orthodox in the New Situation of Central and Eastern Europe, IS n. 81, 1992III-IV, pp. 101-103; Pontifical Commission 'Pro Russia', General Principles and Practical Norms for Coordinating the Evangelizing Activity and Ecumenical Commitment of the Catholic Church in Russia and Other Countries of the C.I.S., ibid., pp. 104-108; cf. also: The Baptist-Roman Catholic International Conversations, 1984-1988, Summons to Witness to Christ in Today's World: A Report on the Baptist-Roman Catholic International Conversations, IS n. 72, 1990I, pp. 5-14, esp. 9-10; The Evangelical-Roman Catholic Dialogue on Mission, 1977-1984, A Report, IS n. 60, 1986I-II, pp. 70-97, esp. 95-96; Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, Uniatism, Method of Union of the Past, and the Present Search for Full Communion, IS n.83, 1993II, pp. 95-99; JWG, Common Witness and Proselytism. A Study Document (Appendix to the Third Report),IS n. 14, 1971II, pp. 18-23; JWG, Common Witness, IS n. 44, 1980III-IV, pp. 142-162; JWG, The Challenge of Proselytism and the Calling to Common Witness, IS n. 91, 1996I-II, pp. 77-83; cf. also Directory, § 23.]

(83) Episcopal Conferences and Synods of the Eastern Catholic Churches should provide for clear teaching on this matter especially where sects and new religious movements offer major theological and pastoral challenges. Since the Catholic Church distinguishes them from Churches and ecclesial Communities, they are not directly treated by the Directory (cf. §§ 35-36). Cf. Secretariat for Promoting Christian Unity, Secretariat for Non-Christians, Secretariat for Non-Believers, Pontifical Council for Culture, Sects or New Religious Movements: Pastoral Challenge, IS n. 61 (1986III) pp. 144-154; and The Working Group on New Religious Movements, Vatican City, Sects and New Religious Movements. An Anthology of Texts from the Catholic Church 1986-1994, Washington: United States Catholic Conference, 1995 (also available in other languages).

(84) Directory, § 80c.

(85) Ecumenical dictionaries, concordances and comparative thematic studies, for example: Y. Congar (ed.), Vocabulaire oecuménique, Paris: Cerf (coll. Théologie sans frontières), 1970; H. Krüger et al. (eds.), Ökumenelexikon, Frankfurt: LembeckKnecht, 1987, 2nd Ed; N. Lossky et al., Dictionary of the Ecumenical Movement, Geneva/Grand Rapids/London: WCCWm. EerdmansCCBI, 1991.

Historic and contemporary confessional texts, such as The Book of Common Prayer and The Thirty Nine Articles; the Confessional writings of the Evangelical Lutheran Church; the Heidelberg Catechism; the Confessio Helvetica; Evangelischer Erwachsenen-katechismus (EKD); Confessional writings and catechisms of Orthodox Churches.

Documents, reports and agreed statements produced by bilateral and multilateral ecumenical dialogues. Bibliographical references for bilateral dialogues involving the Catholic Church are published from time to time in the above mentioned bulletin of the Pontifical Council for Promoting Christian Unity, e.g., in IS n. 82, 1993I, pp. 39-46; IS n. 89, 1995/II-III, pp. 97-99. Collections of documents and statements have been published in different languages.

Histories of the ecumenical movement, such as R. Rouse & S.C. Neill (eds.), History of the Ecumenical Movement 1517-1948, Geneva: WCC, 1986, 3rd ed.; H.E. Fey (ed.), The Ecumenical Advance. A History of the Ecumenical Movement 1948-1968, Geneva: WCC, 1986, 2nd ed.

(86) Cf. ibid., §§ 82, 85-86.

(87) Cf. ibid., §§ 81, 191-203. What is feasible will of course depend on the local situation, the strengths of the different Churches and whether qualified people are available.

(88) Cf. ibid., § 91.

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