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SECRETARIAT FOR PROMOTING
IVEftTlCAL FILE

CHRISTIAN UNITY

REFLECTIONS

August 15, 1970

NATIONAL CONFERENCE OF CATHOLIC BISHOPS



Digitized by the Internet Archive

in 2016

https://archive.org/details/reflectionssuggecath



INTRODUCTION TO THE DOCUMENT ON

ECUMENICAL DIALOGUE

In March 1966, His Eminence Augustin Cardinal Bea, President of

the Secretariat for Promoting Christian Unity, wrote to the Episcopal

Conferences to inform them that the Secretariat was preparing the

Ecumenical Directory requested by the Second Vatican Council.

Among the subjects which would possibly be treated was “Ecumenical

Dialogue.” The bishops, in their responses, offered many helpful

suggestions concerning this very important aspect of the whole

movement for Christian Unity.

On the basis of these first indications, the Secretariat held a

consultation in February, 1967, to which were invited experts from

many parts of the world actively engaged in ecumenical dialogue. The

results of their deliberations were communicated to the Plenary Session

of the bishop members of the Secretariat in April, 1967. The Plenary,

after having discussed the first project, remanded it to the Secretariat

staff for further elaboration and revision.

In the meantime, the Joint Working Group between the Roman

Catholic Church and the World Council of Churches had authorized a

small interconfessional team to study the question of ecumenical

dialogue and prepare a working paper on the subject. This paper,

published in 1967, had no pretentions to laying down rules. However, it

had the merit of being a cooperative effort, written in a language which

was not confessional, but intelligible to all Christians. It was meant to

stimulate personal reflection and invited analysis, discussion and

criticism.

The Plenary Session of the Secretariat, in its meeting of November,

1968, thoroughly revised its first project for a directory concerning

ecumenical dialogue. Of particular importance to this discussion were

1



the comments made about the project by many experts consulted as

well as the reactions to the paper published under the authorization of

the Joint Working Group.

As a result of the widespread discussion concerning the proposed

document on ecumenical dialogue, the question began to be raised as to

whether it should become an integral part of the Ecumenical Directory

published by the Secretariat. The Directory is a normative text clothed

with the highest approval. For certain situations (e.g. the organization

of ecumenical work, worship in common, education for ecumenism) a

document on this level is by all means appropriate. But given the wide

variety which can be included in the term ecumenical dialogue with

regard to the levels of persons who take part in it, the conditions under

which it takes place, the subjects which can be treated etc., it was asked

whether norms similar to those given in Parts One and Two of the

Ecumenical Directory were the most apt way for encouraging,

developing and guiding this type of dialogue. What seemed more useful

was a working instrument, a qualified and sure guide, which carries

weight without, however, being based upon any authority in the

juridical sense of the word. Such a document would be an aid

particularly to the ecclesiastical authorities for application of the

Decree on Ecumenism according to concrete circumstances and

possibilities.

At the Plenary Session in November, 1969, therefore, the cardinals

and bishop members of the Secretariat resolved that the document

approved by the Plenary should not be published as a part of the

Ecumenical Directory but should be sent to the Episcopal Conferences

accompanied by an explanatory introduction written by the Cardinal

President. The Holy Father gave the matter serious consideration and

approved the resolution of the Plenary Meeting of the Secretariat.

The document presented here does not have strict juridical

authority. Entitled “Reflections and Suggestions concerning

Ecumenical Dialogue,
”

its authority resides uniquely in the fact that it

is the result of prolonged reflection made on many levels by those

engaged in ecumenical dialogue.

2



Although composed under the auspices of the Secretariat for

Promoting Christian Unity and directed to the Pastors of the Roman

Catholic Church, it has profited from wide discussions and experiences

with members of other Christian Churches and ecclesial communities. It

has been carefully reviewed by the cardinal and bishop members of

the Secretariat, and has met with the approval of the Plenary Session in

November, 1969.

The document is now offered to the Episcopal Conferences of the

Roman Catholic Church. It seeks to offer some orientations for an

important modern phenomenon (the development of dialogue in the

modern world, and especially among Christians) in the light of various

conciliar documents, of statements of the Holy Father and of

experience gained over the past few years both within the Roman

Catholic Church and in the growing relationships among all Christians.

It seeks to indicate pastoral orientations which have doctrinal

foundations. It recognizes the complexities which are connected with

various types of ecumenical dialogue and the elements required for a

sincere dialogue which seeks truth in charity. It offers

recommendations based on theoretical reflection and practical

experience. It thus hopes to assist all Catholics who, according to the

Council, are called to work for restoring Christian unity (cf. Decree on

Ecumenism, N.5), by rendering particular service to bishops everywhere

to whom the Second Vatican Council recommended this work for their

skillful promotion and prudent guidance (cf. ibid
. ,

N.4).

John Cardinal Willebrands

August 15, 1970 President of the Secretariat for

Promoting Christian Unity

3



REFLECTIONS AND SUGGESTIONS

CONCERNING ECUMENICAL DIALOGUE

AN AID AT THE DISPOSAL OF ECCLESIASTICAL

AUTHORITIES FOR CONCRETE APPLICATION

OF THE DECREE ON ECUMENISM

L INTRODUCTION

This document concerns only ecumenical dialogue, that is to say,

dialogue which is established between the “Christians of different

Churches or Communions.”
1

The principles on which it rests and the

themes which it deals with are in part different from those which

characterize the dialogue which the Catholic Church wishes to establish,

and in fact does establish, with Judaism, the major religions, with

non-believers and with the world. In fact, “We for our part should not

wish to exclude anybody from such a dialogue, prompted only by

charity and directed towards truth . . .
” 2

These various forms of

dialogue cannot be dissociated one from the other; the dialogue which

is dealt with here is not unconnected with those forms of dialogue

which are the concern of the Secretariats for Non-Christian Religions

and for Non-Believers.

In spite of certain contrary appearances, modern man seeks for

dialogue as a privileged means of establishing and developing mutual

understanding, esteem, respect and love, whether between groups or

between individuals. For this reason he is eager to make ever greater use

of it at all levels of his life, political, social, economic, educational and

religious.

The same is true when individual Christians and Churches or

ecclesial Communities concern themselves with ecumenical matters.

Dialogue is the indispensable means for their meeting and their witness,

4



at the levels both of thought and action. Thus there have grown up

interconfessional groups of the most varied composition and aims, and

the need has made itself felt of establishing dialogue structures, as seen

in the local and regional ecumenical commissions, the World Council of

Churches and the Secretariat for Promoting Christian Unity.

Being aware of these facts, the Second Vatican Council stressed the

importance of dialogue between the Catholic Church and the other

Churches and ecclesial Communities .
3
The Secretariat for Promoting

Christian Unity, taking its inspiration from the concerns, orientations

and motives of the Council, proposes to show the nature and aim of

this ecumenical dialogue, together with its bases, its conditions, its

method, the themes it handles and the forms it takes with a view to

favoring and developing it in the present situation.

If concern for the reestablishment of Christian unity involves all

the members of the Church, both the faithful and their pastors, each

according to his own condition, it belongs to the bishops to be the

promoters and guides of ecumenical dialogue .
4
As such, they will also

exercise their pastoral vigilance in order to keep the dialogue on the

exact lines laid down for it by the Second Vatican Council in the

Decree on Ecumenism.

This pastoral vigilance will take into account the double aspect of

ecumenical action envisaged by the Council. For if ecumenical action

must remain “loyal to the truth we have received from the Apostles and

the Fathers, and in harmony with the faith which the Catholic Church

has always professed, and at the same time tending towards that

fullness with which Our Lord wants His body to be endowed in the

course of time ,”
5

nevertheless the Council expresses the desire “that

the initiatives of the sons of the Catholic Church, joined with those of

the separated brethren, go forward without obstructing the ways of

divine Providence and without prejudging the future inspiration of the

Holy Spirit .”
6

5



II. NATURE AND AIM OF ECUMENICAL

DIALOGUE

1 . In general terms, dialogue exists between individuals and groups

from the moment when each party begins both to listen and reply, to

seek to understand and to be understood, to pose questions and to be

questioned in turn, to be freely forthcoming himself and receptive to

the other party, concerning a given situation, research project or course

of action, with the aim of progressing in unison towards a greater

community of life, outlook and accomplishment. Each of the parties to

the dialogue is ready to clarify further his ideas and his ways of living

and acting, if it appears that truth is leading him in this direction. Thus

reciprocity and a mutual commitment are essential elements of

dialogue.
7

2. The ecumenical dialogue demands all these elements, which will

be made more specific by the aim pursued. This aim has several aspects:

a) Through dialogue, Christians must learn to advance together in

their sharing in the reality of the mystery of Christ and of his Church.

In this way, they will be able to discern the common elements in their

different ways of approaching the revealed mystery and of translating it

into their thought, life and witness.

b) Through dialogue, Christians must learn to give common

witness to the mission which Jesus Christ confided to His Church, so

that all may “before the whole world . .
.
profess their faith in God, one

and three, in the incarnate Son of God, our Redeemer and Lord,”
8
and

that thus the world may come to believe.

c) Since the world poses the same question to all the Churches and

ecclesial Communities, the latter, listening to the questions together

and understanding them through dialogue, and being attentive to the

Holy Spirit, will seek together the response that the Lord expects of

6



them in order to serve the world, especially in those places where the

Gospel has not been preached .
9

d) In the sphere of their internal life, a large number of Christian

Communions are face to face with the same questions, which however

they may each find posed at different levels. Such questions are those

concerning the laity, the ministry, liturgy, catechetics, the Christian

family, and so on. Does not the Holy Spirit urge Christians to approach

jointly these questions also?

Thus it becomes apparent that ecumenical dialogue is not limited

to an academic or purely conceptual level, but striving for a more

complete communion between the Christian Communities, a common

service of the Gospel and closer collaboration on the level of thought

and action, it serves to transform modes of thought and behavior and

the daily life of those Communities. In this way, it aims at preparing

the way for their unity of faith in the bosom of a Church one and

visible: thus “little by little, as the obstacles to perfect ecclesial

communion are overcome, all Christians will be gathered, in a common

celebration of the Eucharist, into that unity of the one and only

Church which Christ bestowed on His Church from the beginning. This

unity, we believe, dwells in the Catholic Church as something she can

never lose, and we hope that it will continue to increase until the end of

time .”
10

It is true that dialogue by itself does not suffice to bring about the

fullness of unity that Christ wishes; nevertheless, that unity is the

ultimate aim of the thoughts and desires of those engaged in dialogue,

who are preparing themselves to receive it as the great gift that God

alone will bestow, in the way and at the time that He wishes .
1

1

7



III. BASES OF DIALOGUE

Ecumenical dialogue is rooted in a number of doctrinal and

pastoral facts.

1. First, since “the brethren who believe in Christ are Christ’s

disciples, reborn in Baptism, sharers with the People of God in very

many riches,”
1 2

and since these riches, such as “the written word of

God, the life of grace, faith, hope and charity, along with other interior

gifts of the Holy Spirit and visible elements,”
13

are accessible to all

those who have been baptized, Christians are in a position to

communicate to each other the riches that the Holy Spirit develops

within them. This community of spiritual goods is the first basis upon

which ecumenical dialogue rests.

2. But it is inside their Churches and ecclesial Communities that

Christians enjoy these spiritual goods; the Churches and Communities

which are separated from the Catholic Church enjoy “a significance and

a value in the mystery of salvation . . . Many of the sacred actions” that

they perform are to be recognized as “capable of providing access to

the community of salvation.”
1

4

Between them and the Catholic

Church therefore there is a certain communion already existing which

must be the starting point for dialogue. This latter will tend towards a

more perfect sharing by each Church and ecclesial Community in the

very mystery of Christ and His Church,
1 5

which is the foundation of

their communion among themselves.

3. “Our common reference is Revelation as expressed in the

witness of the Holy Scriptures . . . Their witness is centered in Jesus

Christ and has meaning through relation to Him.”
1 6

The Holy Spirit in

fact is always acting in such a way as to lead the Christian people to live

it and to understand it better and so to accomplish its prophetic role.

Ecumenical dialogue therefore allows each one to communicate to his

brethren the riches of Christ whereby he lives and to accept the riches

whereby the others live.

8



4. Since “every renewal in the Church essentially consists in an

increase of fidelity to her own calling, undoubtedly this explains the

dynamism of the movement towards unity.”
1 7

In a like manner, all

Communions in their effort to renew themselves, are normally led to

enter into dialogue, in order to question themselves on “their own

faithfulness to Christ’s will.”
1 8

9



IV. CONDITIONS FOR DIALOGUE

1 . Before it can begin, all dialogue presupposes that an attitude of

sympathy and openness between those who will take part has been

brought about by more or less spontaneous contacts and exchanges, in

the details of ordinary daily life. It is in such a context of human

relationships, which can be very varied, that dialogue of whatever sort

usually takes its origin and form.

2. Ecumenical dialogue will be conducted between the participants

as between equals.
19

Everything that has been said about the nature,

aim and bases of this dialogue, notably concerning reciprocity and

mutual commitment, provides a basis for this attitude of equality.

a) In ecumenical dialogue, those who take part recognize honestly

that because of existing differences there is an inequality between the

different Christian Communions. Hence they reject on the one hand

that doctrinal indifferentism which would claim that, before the

mystery of Christ and the Church, all positions are equivalent. On the

other hand they do not pass any judgement regarding the willingness of

one side or the other to be faithful to the Gospel. The Catholic

participant, believing as he does that the Lord has confided to the

Catholic Church the fullness of the means of salvation and all truth

revealed by God, will be ready to give an account of his faith.
20

b) In ecumenical dialogue, those who take part recognize one

another as existing in Christ, since they have been baptized in Him, born

again “not from any mortal seed but from the everlasting word of the

living and eternal God,” (1 Peter 1 :23) and able through the Holy Spirit

to hear their brethren tell them of the marvellous works of God.

In this dialogue, they recognize together that a certain communion

exists between the Christian Communities; nevertheless, they are

anxious not to conceal from one another the fact that in the content,

10



development and expression of the faith of the Churches there exist

certain differences which must become the object of their dialogue, so

that they may attain a more perfect communion.

Each of those taking part will give the others, in a form that they

will be really able to grasp and in the most genuine way, witness to the

Gospel of Christ as His Church wishes to bear it; he in his turn will listen

to the witness expressed by the others.

In brotherly emulation, those taking part become aware that God

is calling them to an ever deeper faithfulness to Himself and to the

revelation made by Him.

c) On a practical level, equality between the participants in

dialogue implies equality of standard in sacred and secular learning and

equality in the level of responsibilities held.

3. To be genuine and fruitful, all dialogue requires that those who

direct it, if not all those taking part, possess a certain degree of ability.

This required competence will vary according to the forms of dialogue

and the themes dealt with, but will always presuppose the religious

formation demanded by all dialogue which has as its aim the unity of

Christians. Yet, competence in the theological field cannot be the only

requirement; there is a place for practical skills in all subjects, whether

professional, technical, apostolic or spiritual.

Without pretending to say everything that there is to be said on

training for ecumenical dialogue, it will be useful here to recall the

following considerations.

a) Though it is not required that all Catholic participants should

have the same degree of preparation for such dialogue, it is very much

to the point that some of them, whether they be clerics or laymen,

should have received an adequate training in this field. Among other

things, an effective contribution can be made by ecumenical training

sessions, programs for reading, correspondence courses, ecumenical

centers and chairs of ecumenism in theological faculties. Through these

and parallel ways, attention will be given to learning the art of dialogue,

11



to understanding the thought of others and to becoming acquainted

with their spiritual life.
2

1

Within the framework of this training, it would be a good thing for

Catholics taking part in ecumenical meetings to reflect together on the

dialogue in which they participate, both beforehand, in order to

prepare themselves for it, and also afterwards, to assess its development

and results.

b) Given that the Church “has always regarded the Scriptures

together with sacred tradition as the supreme rule of faith, and will ever

do so ...
,

all the preaching of the Church must, like the Christian

religion itself, be nourished and ruled by sacred Scripture.”
22

Care

must therefore be taken to acquire a culture, theology and spirituality

of biblical inspiration. It must not be forgotten that “the sacred

utterances are precious instruments in the mighty hand of God.”
23

c) The opportunities for encounter between Christians are

becoming more numerous as a result of the circumstances of modern

life. It is necessary that the faithful and their pastors should fully

appreciate their responsibilities in this field and should take pains to be

well informed and constantly alert about theological and spiritual

matters.

4. With regard to the presentation of doctrine, a few remarks are

necessary.

a) On the one hand, dialogue leads to a more exact knowledge of

our brethren,
24

to which they will normally be able to open the way

for us. On the other hand, the Catholic participant must carefully

inform himself of the content of his Church’s faith, without either

overstating or minimizing it, remembering that ecumenical encounter is

not merely an individual work, but also a task of the Church, which

takes precedence over all individual opinions.

b) It will be borne in mind that “in Catholic teaching there exists

an order or ‘hierarchy’ of truths, since they vary in their relationship to

the foundation of the Christian faith.”
25

Neither in the life nor in the

12



teaching of the whole Church is everything presented on the same level.

Certainly all revealed truths demand the same acceptance of faith, but

according to the greater or lesser proximity that they have to the basis

of the revealed mystery, they are variously placed with regard to one

another and have varying connections among themselves. For example,

the dogma of Mary’s Immaculate Conception, which may not be

isolated from what the Council of’Ephesus declares about Mary, the

Mother of God, presupposes, before it can be properly grasped in a true

life of faith, the dogma of grace to which it is linked and which in its

turn necessarily rests upon the redemptive incarnation of the Word.

c) Approaching together the mystery of Christ, men discover the

difficulty of speaking the same Christian language. By language is meant

not just vocabulary, but above all mentality, the genius of a culture,

philosophical tools, traditions and style of life.

With each one using the language of his own Communion, the same

words may signify quite different realities in one Church and in

another, while different words may express the same reality. Since it is

a question of establishing real and complete communication, of

eliminating the risk of misunderstandings and of not travelling unaware

along parallel ways, it is absolutely necessary that those taking part in

dialogue, even though they be formed by the spirit of the Scriptures

and express themselves in a language inspired by the Scriptures, should

submit the language they use to a hermeneutic, a critical study.

5. In order to foster in themselves a spirit of true dialogue, and in

order to prepare themselves for engaging in dialogue with their

Christian brethren, Catholics will take careful note of the legitimate

diversity within the Church’s unity. Let them take care to promote

“mutual esteem, reverence, and harmony, allowing for every legitimate

difference, so that we can begin a dialogue among the People of God,

pastors or faithful, which may become steadily more fruitful. The

things that unite the faithful are stronger than those that divide them.

Let there be unity in things essential, liberty in things doubtful, charity

in all things.”
26

If Christians are prepared for dialogue within their own

13



Communities, they are equipped to receive the fruits of an

interconfessional dialogue. It is important that those who take part in

the latter should consider themselves as the voice which must pass on to

their own Community the benefits they have received on its behalf

during that dialogue.

The Catholic will be careful to check his manner of procedure in

the ecumenical dialogue. In particular he will examine how closely he

follows the directives and orientations given by the pastors of the

Church regarding both the ecumenical task taken as a whole and

dialogue in particular. He will normally become acquainted with these

directives through the territorial commission for ecumenical questions

or the diocesan commission.

Further, since ecumenical dialogue demands a very close fidelity to

the life and faith of his Church, he must also be careful to share in the

authentic renewals which develop within the Church, considering them

“as favorable pledges and signs of ecumenical progress in the

future.”
27

His commitment to dialogue can only be lived in a spirit of

renunciation, not only of any seeking for personal advantage, but also

of confessional triumphalism or the appearance of it. This demands a

spiritual climate which disposes the heart and mind to remain, in Christ,

attentive to God and to the impulses of His Spirit. The essential

qualities here are purity of intention, desire for holiness, an attitude of

humility and repentance and above all prayer.

Thanks to this atmosphere, the conviction strengthens “that it will

be possible to overcome the disagreements in an atmosphere of active

patience, accepting the fact that time will be needed for ideas to mature

and to make progress, and retaining at the same time a keen sense of

the importance of the dialogue and of its efficacy.”
28

14



V. METHOD OF DIALOGUE

1. General remarks. Whether dialogue deals with questions of

ecumenism or not, its method includes several elements, which appear

either in succession or concurrently:

a) Exchange of ideas, whereby each participant explains his point

of view on the subject of the meeting. This exchange has the aspect

both of information, calling for competence in the participants and a

desire to learn from the others, and of witness, when the facts or ideas

set forth evoke in the speakers a religious attitude of faith and piety. It

requires on both sides a resolve to be frank in expounding the truth and

a resolve to welcome the truth one listens to;

b) The comparing of ideas, whereby the participants try to bring

to light the points of divergence, similarity and convergence in the ideas

expounded. This demands attentive sympathy for persons and ideas,

without which one cannot understand others’ positions;

c) Research, by reflecting upon and discussing shared positions; all

dialogue, even of the most elementary kind, always has this goal in

view;

d) The bringing to light of aspects previously unnoticed; in fact, as

dialogue proceeds, the shared positions to which it leads become the

starting point for fresh researches and further advances.

2. More specifically, attention is drawn to the following points

concerning ecumenical dialogue:

a) Each of the participants, starting from the understanding he has

of the revealed mystery, should try to discover, evaluate and take into

serious consideration everything in what the other says that seems to

him to be of genuine value. The list of such things might be long. Here

are a few useful indications for lines of enquiry:

15



aa) Truths confessed in common;

bb) Truths which have been allowed to become obscured in this or

that Community as a result of divisions and historical

circumstances, and which may be better preserved and

sometimes better developed in some other Community;

cc) True religious insights, valid theological intentions, even in

areas of divergence; particular forms of worship, stresses laid

on certain aspects of the Christian life, etc.

b) Each partner should seek to expound the doctrine of his own

Community in a constructive manner, putting aside the tendency to

define by opposition, which generally results in certain positions

becoming overstressed or unduly hardened. This is a purifying process;

the warping from which our respective theologies suffer can only be

corrected at this price.

c) The partners will work together towards a constructive

synthesis, in such a way that every legitimate contribution is made use

of, in a joint research aimed at the complete assimilation of the revealed

datum. This research involves an effort to return to the sources, going

back to Christian origins before the appearance of subsequent

disagreements. It also calls for an effort at discovery, looking to the

future for solutions that will transcend present historical differences.

d) As the ecumenical dialogue proceeds, it opens up new

perspectives for those taking part, leads them on to deeper research

starting from the points of agreement they have recognized, and helps

them to become aware of what adjustments of behavior and thought

may seem necessary. “To seek in order to find, to find in order to seek

still further”: this saying of St. Augustine
29

comes home to them.

Thus, thanks to that “brotherly emulation” that dialogue creates, they

will be led “to a deeper realization and a clearer expression of the

unfathomable riches of Christ .”
30

16



VI. SUBJECTS FOR DIALOGUE

1 . Ecumenical dialogue may cover the content of faith, theological

questions, subjects connected with liturgical and spiritual life, history,

religious psychology, as well as anything that has to do with the

presence, witness and mission of Christians in the world.

2. Subjects will be chosen by the participants taking into account

local situations, the degree of specialized knowledge actually available,

the qualifications of the participants or their involvement in the world,

bearing in mind their confessional allegiance and also real questions

that present themselves variously according to country or region and to

historical, economic and sociological context. If dialogue is to be really

effective at the level of the Christian people, a place must be given not

only to the theologian but also to the sociologist, religious psychologist,

anthropologist, historian — and above all to the pastor of souls.

3. Since dialogue is not an end in itself, the more experienced

groups should be careful not to choose subjects which are too technical.

Dialogue must spring from a legitimate desire for shared knowledge of

an event or a situation. It is not just an academic discussion. For highly

specialized subjects recourse will have to be made to experts who can

provide the necessary information. But if the subjects were too

technical for a group insufficiently prepared for them, or if specialists

were continually called in, there would be a risk of bringing the

dialogue to an end, because the participants would no longer be capable

of expressing themselves to one another.

4. Attention to real life is fundamental as a guide in the choice of

subjects and the way of tackling them. Certain subjects suggested in the

Decree on Ecumenism will be the object of special attention, for

example: the study of Scripture, the sacramental and liturgical life,

notably on occasions of common prayer or attendance at the liturgical

celebrations of the Churches.
3

1

17



Further themes may be found in other documents of the Council

or of the World Council of Churches: Revelation, the Church, Mission,

the Church in the world, etc.; also in questions raised by modern life,

such as the problems of peace, overpopulation, marriage and birth, etc.;

further, certain currents of contemporary thought: the philosophy of

the “death of God,” Marxism, encounter with non-Christian religions,

the secularization phenomenon, etc. Whatever they may be, the

subjects will be dealt with, in the light of the Gospel, as they affect and

make demands upon the present-day life of Christians.

5. In some countries, the questions raised during the crises of the

eleventh and sixteenth centuries are today no longer the problem that

they once were. Without forgetting historical origins, dialogue about

such questions should focus attention on the way they pose themselves

here and now. Particularly when dialogue hinges upon a subject relating

to faith, it will be a fruitful exercise to begin from the ecclesial witness

of those taking part, so as to obtain a clearer picture of how this faith is

lived by them today within their Communities.

6. Dialogue, however, like all human effort, has its limits. Certain

differences between the Churches rest on data of a historical,

psychological and sociological order. They are felt to be still

irreducible. Other, deeper ones depend on the way in which one

conceives one’s own faith and lives it. Dialogue seems powerless here.

The participants realize that God is calling them to turn to Him in

prayer and that He is teaching them to place their confidence in the

power of the Holy Spirit alone.

18



VIL FORMS OF DIALOGUE

1 . The most frequent form of dialogue is the one which springs up

spontaneously when Christians meet one another. It is here that the

desire makes itself felt to get to know others better, and that the

necessary contacts are made for more organized meetings. It is

impossible to regulate such contacts, which are an integral part of the

style of modern life. But Christians must be helped to make use of

them for acquiring a better knowledge of one another’s situation,

problems and doctrinal positions.

2. In particular, dialogue is carried on in a spontaneous and

unstructured way in many centers of education and study. It is a means

of education that allows the participants to get to know and understand

better others’ opinions and convictions, to see more exactly their way

of life and to compare the various options open to men. It is therefore a

good thing to encourage young Catholics to take part in such meetings,

at the same time training them and giving them support, so that they

may be enriched by contact with others and may bring to such

meetings their own witness.

3. Groups of lay people will also meet to face in the light of

Christian faith the questions raised by their profession or occupation:

problems of law, medicine, politics, business, technology, scientific

research, the social sciences, trade union questions, and so on. The

initiative for such meetings is the responsibility of the laymen

themselves. They will readily call upon experts for questions which are

beyond the competence of non-specialist participants.

4. In these various groups, Christians who are deeply aware of

present-day problems often make them the subject of conversations, as

country, particular time or the professional interests may suggest.

Examples of such problems are peace, social justice, hunger, the

problems of the underdeveloped countries, the running of cities, the

19



difficulties of young households, etc. If they are attentive to the spirit

of the Gospel, the participants are naturally led to joint enquiry, with a

view to taking joint action in and for the world; here will be an

opportunity for individual Christians and Christian Communions to

bear a common witness.

5. As a consequence of these meetings, the legitimate desire to get

to know other Christians better in their faith and their ecclesial and

liturgical life may lead some people to form more specifically

ecumenical groups, or to take part in already existing ones. It is to be

desired that these groups should spring from friendly and fraternal

personal contacts between Christians of the various Communities. The

Catholics will take pains to deepen their faith and to remain in

communion of thought and desire with their Church. It will not be

forgotten that the Holy Spirit can implant within the faithful charisms

through which He means to act for the good of the Church and the

world. The organization and conduct of such meetings can of course be

entrusted to specially trained laymen, who will, where necessary, call

upon theologians.

6. In mixed marriage households, ecumenical dialogue can have its

place, with the attendance when desired of the pastors of the

Communities concerned. Such dialogue can serve to strengthen the

religious life of the family and will in addition be an example of

ecumenical charity.

7. It is natural that the clergy of the different Churches and

Communities should wish to meet one another for an exchange of views

on the pastoral problems they have to face, so as to get to know the

experiences of others, look for the best solutions to problems, take up

common attitudes as far as the circumstances and the nature of the

problem allow, and, when the occasion offers, decide on a practical

course of joint action. Bishops will make a point of taking part in these

meetings from time to time and of recommending them to their priests.

Such meetings will in fact help to create an atmosphere favorable to

the brotherhood of all Christians. They will also help to replace the

rivalries of former times by ties of mutual help and collaboration. In

some countries these meetings often take place within recognized

20



organizations, such as Councils of Churches and Ministerial

Associations.

8. Ecumenical dialogue can take place between theologians, for

example members of ecumenical institutes, universities, faculties of

theology and seminaries. It goes without saying that such dialogue

requires of the Catholic participants a very serious, specific preparation

for the questions on the agenda. Care will be taken to note the

necessary differences between the Church’s dogma, the great spiritual

and liturgical traditions and the legitimate options in the matter of free

discussion and research.

9. Dialogues may be two-sided or many-sided. The number and the

confessional allegiance of those taking part will be decided according to

the subjects studied and to local possibilities. In any event, during the

dialogue those taking part must bear in mind the Christian traditions

not represented among them. It will often be a good idea to pass on

information concerning these meetings to the local ecumenical

organizations and, in the case of more international meetings, to the

Secretariat for Promoting Christian Unity.

10. In some theological dialogues, the participants are appointed

by the hierarchy to attend not in a personal capacity but as delegated

representatives of their Church. Such mandates can be given by the

local Ordinary, the episcopal conference within its territory or by the

Holy See. In these cases the Catholic participants have a special

responsibility towards the authority that has sent them.

11. Ecumenical meetings at all levels will take account of the

existence of a body of literature which, taken as a whole, amounts to a

written form of dialogue between Christians. This written dialogue is

particularly fruitful when the publications are interconfessional.

Bishops will encourage Catholic publications which, with regard to

other confessions, are marked by qualities of understanding and esteem

and have a keen sense of truth. These are the qualities that must mark

any ecumenical undertaking.

12. Since the participants have a duty to see that the experience

21



gained in these meetings benefits the members of the Church, they will

take care to communicate with the pastors of the Church, passing on

information regarding their activities to the various commissions for

ecumenism (the Secretariat for Promoting Christian Unity, national,

regional or diocesan commissions). They will take an active part in

initiatives of ecumenical interest, such as societies, libraries, reviews,

publications, etc., and do their best to help these towards wider

influence and circulation.

John Cardinal Willebrands

The President

fr. Jerome Hamer, o.p.

The Secretary

From the Vatican, August 15, 1970



NOTES

1

Second Vatican Council Decree on Ecumenism, Unitatis Redintegratio, 4

2
Second Vatican Council Pastoral Constitution on the Church in the Modern

World, Gaudium et Spes, 92

3
Cf. Unitatis Redintegratio, 4, 9, 11, 18-23; Gaudium et Spes, 92; Second

Vatican Council Decree on the Church’s Missionary Activity, Ad Gentes, 15

4
Cf. Unitatis Redintegratio, 4, 5, 9, Ad Gentes, 15

5
Unitatis Redintegratio, 24

6
Ibid.

1
Cf. Dialogue with Non-believers, I, 1: AAS LX (1968), pp. 695/6

8
Unitatis Redintegratio, 12

9
Cf. Ad Gentes, 15, § 4;29 § 4

10
Unitatis Redintegratio, 4

11
Cf. A Working Paper on Ecumenical Dialogue, prepared by the Joint

Working Group between the World Council of Churches and the Roman Catholic

Church, 1: The Secretariat for Promoting Christian Unity Information Service
,

1967/3: English edition, p. 34

1 2
Ad Gentes, 15

13
Unitatis Redintegratio, 3

'*Ibid.

1

5

Cf. Unitatis Redintegratio, 4

1 6
A Working Paper on Ecumenical Dialogue, prepared by the Joint Working

Group between the World Council of Churches and the Roman Catholic Church,

2: The Secretariat for Promoting Christian Unity Information Service, 1967/3:

English edition, p. 34

1

1

Unitatis Redintegratio, 6

18
Unitatis Redintegratio, 4

19
Cf. Unitatis Redintegratio, 9: “par cum pari”

20
Cf. Unitatis Redintegratio, 3, 4, 11

21
Cf. Unitatis Redintegratio, 9

22
Second Vatican Council Dogmatic Constitution on Divine Revelation, Dei

Verbum, 21

23
Unitatis R edin tegratio, 2

1

24
Cf. Unitatis Redintegratio, 9

23



2S
Unitatis Redin tegratio, 11

26
Gaudium etSpes, 92; cf. Unitatis Redintegratio, 4

27
Unitatis Redintegratio, 6

28
A Working Paper on Ecumenical Dialogue, prepared by the Joint Working

Group between the World Council of Churches and the Roman Catholic Church,

6, b: The Secretariat for Promoting Christian Unity Information Service, 1967/3:

English edition, p. 36

29
De Trinitate, XV, II, 2:P.L. 42, 1057: “Et quaeritur ut inveniatur dulcius

et invenitur ut quaeratur avidius.”

30
Unitatis Redintegratio, 11

31
Cf. Unitatis Redintegratio, chap. 3; Directorium Oecumenicum, Pars

Prima, 50 and 59: AAS, LIX (1967), pp. 589 and 591

24