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INTERIM GUIDELINES

FOR PRAYER IN COMMON

AND COMMUNICATIO

IN SACRIS

BISHOPS’ COMMISSION FOR

ECUMENICAL AFFAIRS

NATIONAL CATHOLIC WELFARE CONFERENCE





BISHOPS’ COMMISSION FOR

ECUMENICAL AFFAIRS

INTERIM GUIDELINES

The Decree on Ecumenism of the Second Vatican Council

speaks of change of heart, holiness of life, and prayer for unity as

the “soul” of the ecumenical movement (Ch. II, 8). The Bishops’

Commission for Ecumenical Affairs, while taking steps to engage

in dialogue and common action with the representatives of other

churches, realizes that the question of prayer in common and

communicatio in sacris is the most pressing of its tasks.

In presenting recommendations for common worship and

prayer the Bishops’ Commission recognizes that it is the local

bishop who has the authority to make dispositions in this matter.

The Secretariat for the Promotion of Christian Unity will, in time,

present a directory for the practice of ecumenism which will be

applicable throughout the universal Church. In the absence of such

a directory and in the absence of legislation enacted by the Epis-

copal Conference of the United States, the Bishops’ Commission

for Ecumenical Affairs offers the following recommendations for

the interim to the bishops of the United States.

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I. Diocesan Ecumenical Commissions

In guiding the course of ecumenism within their own dioceses,

especially in presenting guidelines for prayer and communicatio in

sacris, it is highly recommended that local bishops establish dio-

cesan ecumenical commissions. Among the members of these

commissions it would be desirable to include priests, religious and

members of the laity who, by reason of their expert knowledge,

can contribute to the work of the commissions, and who are also

representative of the local churches. As the involvement of Cath-

olics in dialogue, in joint action, and in prayer with other Christians

increases such commissions could be of inestimable value to the

local bishops.

In drawing up directives for communicatio in sacris and prayer

in common it is also desirable to consult with other diocesan agen-

cies, such as the Diocesan Liturgical Commission, and with leaders

of the other churches of the community. The president and execu-

tive secretary of the local Council of Churches, for example, might

be consulted before issuing regulations for the diocese.

II. Prayer in Common between Catholics and Christians

of Other Churches

Principles governing prayer in common, drawn from the Decree on

Ecumenism, Chapter II, 8:

“This change of heart and holiness of life, along with public

and private prayer for the unity of Christians, should be regarded

as the soul of the whole ecumenical movement, and merits the

name, ‘spiritual ecumenism.’

“It is a recognized custom for Catholics to meet for frequent

recourse to that prayer for the unity of the Church with which the

Saviour Himself on the eve of His death so fervently appealed to

His Father: ‘That they may all be one.’ (Jn . 17, 20)

“In certain 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. Such prayers in common are certainly a very effective

means of petitioning for the grace of unity, and they are a genuine

expression of the ties which still bind Catholics to their separated

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brethren. ‘For where two or three are gathered together in my

name, there am I in the midst of them.’ ” (Mt . 18, 20)

In accordance with Section 8 of the Decree on Ecumenism

the participation of Catholics with other Christians in services

which are not part of the official liturgies of any communion, if

these services are devoted to the cause of Christian unity, is highly

desirable. Such services could fittingly be called “Ecumenical

Services.” Participation of Catholics in such services, whether they

are held for the sake of promoting Christian unity in accordance

with the Decree or, in the spirit of the Decree, for some other

purpose, e.g., for peace, in time of public need, mourning, thanks-

giving, etc., remains under the guidance of the local bishop.

The place chosen for the conduct of these ecumenical services

should provide a worthy setting which is acceptable to all the

participants and which, according to the prudent decision of the

local bishop, is considered suitable.

With the approval of the local bishop, priests are to be encour-

aged to take an active part in the conduct of services, e.g. by

reading Scripture lessons, preaching homilies, offering prayers and

giving blessings.

The vesture to be worn at such services is also to be deter-

mined by the local bishop. In some circumstances ordinary civil

attire may be the only appropriate form of dress for the partici-

pating priest. In other circumstances, since it is in accordance with

Catholic usage even in the conduct of nonliturgical services, the

use of the cassock and surplice may be considered. Another form

of dress which is neither liturgical nor merely civil, namely, the use

of the ferraiuola, may also be desirable on certain occasions. The

value of some kind of “sacred” vesture is not to be underestimated

in creating the right atmosphere for prayer in common. In reaching

decisions concerning ecclesiastical vesture on these occasions it is

highly recommended that there be consultation with the clergy of

the other church bodies which are to participate in such services.

On occasion members of the Catholic laity may also be in-

vited to take an active part in Ecumenical Services. They may, for

example, be called upon to read the Scripture lessons. Under the

guidance of the local bishop, who may well wish to consult his

ecumenical commission regarding the qualifications of the laity

invited to take these leading roles, such participation on the part of

3



laymen has much to recommend it. The acceptance of such a policy

could become one more manifestation of the Church’s doctrine on

the laity as found in the Constitution on the Church.

In preparing for and conducting these Ecumenical Services the

principle of “reciprocity” should be kept in mind: to accept an

invitation may often seem to entail an obligation to extend a similar

invitation and to proffer an invitation may imply a readiness to

receive one; one should not, therefore, accept an invitation if,

according to Catholic norms, one cannot proffer a similar invitation.

All such joint services of prayer should be carefully prepared

in accordance with the principle of “collaboration.” The leaders of

the participating groups should, after careful consideration, agree on

the format of the services and on the choice of themes, Scripture

readings and hymns. Prayers and hymns and homilies which may

be unacceptable either to Catholics or to other Christians are to

be avoided.

These Ecumenical Services, it is hoped, will complement the

programs of prayer for unity which continue in our churches.

III. Communicatio in Sacris

Principles governing communicatio in sacris:

“Yet worship in common (communicatio in sacris ) is not to

be considered as a means to be used indiscriminately for the res-

toration of unity among Christians. There are two main principles

upon which the practice of such common worship depends: first,

that of the unity of the Church which ought to be expressed; and

second, that of the sharing in means of grace. The expression of

unity for the most part forbids common worship. Grace to be

obtained sometimes commends it. The concrete course to be

adopted, when due regard has been given to all the circumstances

of time, place and persons, is left to the prudent decision of the

local episcopal authority, unless the Bishops’ Conference according

to its own statutes, or the Holy See, has determined otherwise.”

—

The Decree of Ecumenism, Chapter II, 8.

1 )
Participation of Christians of Other Churches

in the Liturgy of the Catholic Church

Christians of other communions should be made welcome in

attending Catholic liturgical celebrations. It is recommended, how-

4



ever, that great care be taken in issuing general invitations. The

sensibilities of other ecclesial communities on proselytizing should

also be respected in extending such invitations. It would be well to

consult with leaders of other churches in formulating them. It is

also worthy of note that general invitations may evoke invitations

of a similar nature from other church bodies.

Baptism and Confirmation

:

From the nature of the office of

sponsor, Christians of other communions may not be invited to act

as sponsors at Baptism and Confirmation. The sponsor does not

act only as a friend of the family nor only as one who promises to

provide for the Christian education of the person to be baptized

or confirmed, but also as a representative of the community of the

Catholic faithful. As a representative of the community the sponsor

stands as guarantor of the faith of the candidate he presents. A
Christian not of our communion cannot be asked to assume this

role.

Holy Eucharist: The Eucharist is the sign and at the same

time is the cause of the unity of the Church. The restoration of

Eucharistic Communion is the goal of our ecumenical effort. At

the present time, however, except in particular cases of members

of the Eastern Orthodox Church intercommunion with Christians

of other denominations should not be permitted (cf. Decree on the

Catholic Churches of the Eastern Rite, 26-29; Decree on Ecu-

menism, Ch. Ill, 15). Our separation is most keenly felt at the

Table of the Lord, and the sense of sorrow awakened by a deepen-

ing realization of the meaning of this tragic separation should in

itself provide a powerful stimulus to ecumenical concern among

our people.

When, however, Christians of other communions are present

at the Sacrifice of the Mass in our churches they may be invited to

join, if they so desire, in the dialogue, in the recitation of prayers

and in the singing of hymns. Christians of other churches may not,

however, be invited to assume roles of leadership within the as-

sembly, e.g., that of lector.

One of the great achievements of the Second Vatican Council

is the Constitution on the Sacred Liturgy, and one of the most

important emphases found in this document is that concerning the

homily of the Mass (cf. Article 52). The homily is an integral part

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of the Liturgy and normally will be given by the celebrating bishop

or priest. In breaking the bread of doctrine the homilist speaks on

behalf of the local bishop and, in a sense, on behalf of the entire

Episcopal College. A clergyman of another communion cannot be
asked to accept such a role.

Following the example of the liturgy of Good Friday it is

recommended that public prayers for Christians of other com-

munions be admitted within the liturgical celebrations. It is recom-

mended, for example, that, when the presiding priest judges it

appropriate, the names and intentions of Christians of other com-

munions be included within the Prayer of the Faithful.

Holy Orders: In the conferral of Holy Orders Christians of

other communions must not be invited to take active roles. For

reasons of friendship or courtesy, however, they may be invited to

be present.

Matrimony

:

Christians of other churches may be admitted as

witnesses and attendants at the celebration of Matrimony within

the Catholic Church.

For the celebration of marriage between Catholics and Chris-

tians of other communions it is highly recommended that sacred

rites be used according to the Collectio Rituum of 1964 and that

the officiating priest be vested in cassock, surplice and stole.

Clergymen of other communions should not be invited to take

an active role in the ceremony.

Funerals: It is recommended that, when requested by the fam-

ily of the deceased, priests be permitted to conduct funeral services

and to lead prayers at wakes for those not of our Church. It is

for the local bishop to determine what rites are to be used on these

occasions. In such circumstances burial in Catholic cemeteries may

be permitted to those not of our communion, especially to spouses

and relatives of Catholics. On the occasion of burials in Catholic

cemeteries of those who were not Catholics it is also recommended

that clergymen of other churches be permitted to conduct graveside

services.

Sacramentals: The sacramentals of the Church may be given

to those not of oyr communion who desire to receive them.

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2) Participation of Catholics in the

Official Worship of Other Churches

The Decree of Ecumenism does envisage communicatio in

sacris, i.e., the participation of Catholics, under the supervision of

the local bishop, in the liturgy of other communions (cf. Chapter

II, 8). Catholics may attend official services of other churches

which have special civic or social significance especially weddings

and funerals. It should be remembered, however, that the Decree

on Ecumenism makes repeated recommendations for caution and

states that “worship in common (communicatio in sacris ) is not

to be considered as a means to be used indiscriminately for the

restoration of unity among Christians.”

Baptism and Confirmation: Catholics may not act as sponsors

at the conferral of Baptism or Confirmation in churches not of our

communion; for reasons of friendship or courtesy, however, they

may be present at these ceremonies.

Holy Eucharist: Catholics, accepting Eucharistic separation

from their brothers of other churches in a penitential spirit and

bearing in mind the principles mentioned above concerning the

restoration of Eucharistic Communion, may not participate in the

Eucharistic celebrations of other churches. For reasons of friend-

ship or courtesy, however, they may be present at these services.

Catholic priests, remembering the Church’s view regarding the

homily at Holy Mass, may not accept invitations to preach during

the Eucharistic celebrations of other churches.

Holy Orders: Catholics may not take an active role in the

ordination ceremonies of other churches. Invitations to be present

for these ceremonies, with the approval of the local bishop, may be

accepted for reasons of friendship or courtesy.

Matrimony: Catholics, under the guidance of the local bishop,

may be permitted to serve as witnesses at marriages which are

celebrated in churches of other communions.

* * *

Catholics should be mindful that attendance at services in

other churches is not a substitution for, nor fulfillment of, their

obligation to participate in the celebration of Holy Mass on Sun-

days and days of precept.

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IV. Communicatio in Sacris and Relations with the

Eastern Orthodox Church

With regard to communicatio in sacris with the Eastern Ortho-

dox Church, the Decree on Ecumenism, Ch. Ill, 15, reads: “These

Churches, although separated from us, yet possess true sacraments,

above all—by apostolic succession—the priesthood and the Eucha-
rist, whereby they are still joined to us in closest intimacy. There-

fore some worship in common
( communicatio in sacris ), given

suitable circumstances and the approval of church authority, is not

merely possible but is encouraged.”

The Decree on the Catholic Churches of the Eastern Rite (cf.

articles 26-29) established a new “conciliatory policy with regard

to communicatio in sacris with the brethren of the separated East-

ern Churches.” Article 29 places the supervision of this policy in

the care and control of local bishops. It encourages combined

consultation on the part of these bishops and, if need be, consulta-

tion with the bishops of the Orthodox Churches.

The fulfillment of these articles is a matter of the utmost

delicacy and the members of the Bishops’ Commission for Ecu-

menical Affairs agree that there should be consultation concerning

this matter with the ecclesiastical authorities of the Orthodox

Churches. A subcommission has been established by the Bishops’
Commission under the chairmanship of the Most Reverend Bernard

J. Flanagan, Bishop of Worcester, and it will be among the tasks

of this subcommission to explore, together with representatives

appointed by the bishops of the Orthodox Church, this difficult

question of communicatio in sacris.

V. Throughout this statement of recommendations, it should be

noted, frequent reference has been made to the role of the local

bishop in guiding the practice of ecumenism within his diocese.

This emphasis is, the members of the Bishops’ Commission for

Ecumenical Affairs are convinced, in accord not only with the

Decree on Ecumenism but also with the spirit of the Constitution

on the Church (Chapter III, 25-27) and the Constitution on the

Sacred Liturgy. (Chapter I, 22, 41-42)

The unity of the Church is a “sacred mystery” and “the high-

est exemplar and source of this mystery is the unity, in the Trinity

8



of Persons, of one God, the Father and the Son in the Holy Spirit.”

( Decree on Ecumenism, Ch. I, 2). In offering these recommenda-

tions the members of the Bishops’ Commission for Ecumenical

Affairs are guided by this vision of unity as a “mystery” and conse-

quently share a conviction that Catholic participation in ecumenism

must move beyond dialogue, programs of education, and coopera-

tion in social matters to “spiritual ecumenism.”

The renewal of the Church, and especially of the sacred

liturgy, which is the concern of the Second Vatican Council, will,

it is hoped, prepare our people for participation in the ecumenical

movement and for prayer in common with other Christians. It is

confidently expected that the annual observance of the Week of

Prayer for Christian Unity, together with other programs of prayer,

following the spirit of the renewed liturgy, will be extended and

intensified in our churches. Our confidence in the efficacy of such

prayer is based on the words of Our Lord, “For where two or three

are gathered together in my name, there am I in the midst of them.”

(Mt. 18, 20)

At the first Eucharist, in the moments which preceded His

passion and death, the Lord addressed Himself to His Father in

His priestly prayer for unity. This prayer of Christ has become the

prayer of the Church not only when these words are read and

listened to, but above all, when the Church celebrates the Eucharist.

While the Pilgrim Church awaits the return of the risen Christ and

the final consummation of all things in Him, the Eucharist remains

the great sign and cause of the mysterious unity of the Church, and

it is hoped that the Holy Sacrifice will be offered frequently for the

cause of Christian unity.

In all of these endeavors which we describe as ecumenical

—

in dialogue, in giving common witness to the world, and in common

prayer—we find the assurance we seek and require in the words of
Christ’s prayer: “that they all may be one; even as thou, Father,

art in me, and I in thee, that they also may be one in us, so that the

world may believe that thou hast sent me.” (Jn . 17, 21)

9