SFO International Council - Weekly edition
Volume: 2 - N. 4 - 1996 - January - IV
From: Koinonia, 1996, N. 1
Extract from the Encyclical Letter Ut Unum Sint, on Commitment to Ecumenism. Libreria Editrice Vaticana, 1995.
John Paul II
28. If prayer is the "soul" of ecumenical renewal and of the
yearning for unity, it is the basis and support for everything
the Council defines as "dialogue" . This definition is
certainly not unrelated to today's personalist way of
thinking. The capacity for "dialogue" is rooted in the nature
of the person and his dignity. As seen by philosophy, this approach
is linked to the Christian truth concerning man as expressed by the
Council: man is in fact "the only creature on earth which God
willed for itself"; thus he cannot "fully find himself except
through a sincere gift of himself" (Gaudium et Spes, 24).
Dialogue is an indispensable step along the path towards human
self-realization, the self-realization both of each
individual and of every human community. Although the
concept of "dialogue" might appear to give priority to the
cognitive dimension (dia-logos), all dialogue implies a
global, existential dimension. It involves the human subject in his
or her entirety; dialogue between communities involves in a
particular way the subjectivity of each.
This truth about dialogue, so profoundly expressed by Pope Paul VI
in his Encyclical Ecclesiam Suam, was also taken up by the
Council in its teaching and ecumenical activity. Dialogue is not
simply an exchange of ideas. In some way it is always an "exchange
of gifts" ( Lumen Gentium, 13).
29. For this reason, the Council's Decree on Ecumenism also emphasizes the importance of "every effort to eliminate words, judgments, and actions which do not respond to the condition of separated brethren with truth and fairness and so make mutual relations between them more difficult" ( Unitatis Redintegratio, 4). The Decree approaches the question from the standpoint of the Catholic Church and refers to the criteria which she must apply in relation to other Christians. In all this, however, reciprocity is required. To follow these criteria is a commitment of each of the parties which desire to enter into dialogue and it is a precondition for starting such dialogue. It is necessary to pass from antagonism and conflict to a situation where each party recognizes the other as a partner. When undertaking dialogue, each side must presuppose in the other a desire for reconciliation, for unity in truth. For this to happen, any display of mutual opposition must disappear. Only thus will dialogue help to overcome division and lead us closer to unity.
30. It can be said, with a sense of lively gratitude to the Spirit of Truth, that the Second Vatican Council was a blessed time, during which the bases for the Catholic Church's participation in ecumenical dialogue were laid. At the same time, the presence of many observers from various Churches and Ecclesial Communities, their deep involvement in the events of the Council, the many meetings and the common prayer which the Council made possible, also helped bring about the conditions for dialogue with one another. During the Council, the representatives of other Churches and Ecclesial Communities experienced the readiness of the worldwide Catholic Episcopate, and in particular of the Apostolic See, to engage in dialogue.
Local structures of dialogue
31. The Church's commitment to ecumenical dialogue, as it has clearly appeared since the Council, far from being the responsibility of the Apostolic See alone, is also the duty of individual local or particular Churches. Special commissions for fostering the ecumenical spirit and ecumenical activity have been set up by the Bishops' Conferences and the Synods of the Eastern Catholic Churches. Suitable structures similar to these are operating in individual Dioceses. These initiatives are a sign of the widespread practical commitment of the Catholic Church to apply the Council's guidelines on ecumenism: this is an essential aspect of the ecumenical movement ( Code of Canon Law, Canon 755; Code of Canons of the Eastern Churches, Canons 902-904). Dialogue has not only been undertaken; it has become an outright necessity, one of the Church's priorities. As a result, the "methods" of dialogue have been improved, which in turn has helped the spirit of dialogue to grow. In this context mention has to be made in the first place of "dialogue between competent experts from different Churches and Communities. In their meetings, which are organized in a religious spirit, each explains the teaching of his Communion in greater depth and brings out clearly its distinctive features" ( Unitatis Redintegratio, 4). Moreover, it is useful for all the faithful to be familiar with the method which makes dialogue possible.
32. As the Council's Declaration on Religious Freedom affirms:
"Truth is to be sought after in a manner proper to the dignity of
the human person and his social nature. The inquiry is to be free,
carried on with the aid of teaching or instruction, communication,
and dialogue. In the course of these, people explain to one another
the truth they have discovered, or think they have discovered, in
order thus to assist one another in the quest for truth. Moreover,
as the truth is discovered, it is by a personal assent that
individuals are to adhere to it" ( Dignitatis Humanae,
3).
Ecumenical dialogue is of essential importance. "Through such
dialogue everyone gains a truer knowledge and more just
appreciation of the teaching and religious life of both
Communions. In addition, these Communions cooperate more
closely in whatever projects a Christian conscience demands
for the common good. They also come together for common prayer,
where that is permitted. Finally, all are led to examine their own
faithfulness to Christ's will for the Church and, wherever
necessary, undertake with vigour the tasks of renewal and reform" (
Unitatis Redintegratio, 4).
Dialogue as an examination of conscience
33. In the Council's thinking, ecumenical dialogue is marked by a common quest for truth, particularly concerning the Church. In effect, truth forms consciences and directs efforts to promote unity. At the same time, it demands that the consciences and actions of Christians, as brethren divided from one another, should be inspired by and submissive to Christ's prayer for unity. There is a close relationship between prayer and dialogue. Deeper and more conscious prayer makes dialogue more fruitful. If on the one hand, dialogue depends on prayer, so, in another sense, prayer also becomes the ever more mature fruit of dialogue.
34. Thanks to ecumenical dialogue we can speak of a greater maturity in our common prayer for one another. This is possible inasmuch as dialogue also serves as an examination of conscience. In this context, how can we fail to recall the words of the First Letter of John? "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, God is faithful and just, and will forgive our sins and cleanse us from all unrighteousness" (1:8-9). John even goes so far as to state: "If we say that we have not sinned, we make him a liar, and his word is not in us" (1: 10). Such a radical exhortation to acknowledge our condition as sinners ought also to mark the spirit which we bring to ecumenical dialogue. If such dialogue does not become an examination of conscience, a kind of "dialogue of consciences", can we count on the assurance which the First Letter of John gives us? "My little children, I am writing this to you so that you may not sin, but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous ; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world" (2:1-2). All the sins of the world were gathered up in the saving sacrifice of Christ, including the sins committed against the Church's unity: the sins of Christians, those of the pastors no less than those of the lay faithful. Even after the many sins which have contributed to our historical divisions, Christian unity is possible, provided that we are humbly conscious of having sinned against unity and are convinced of our need for conversion. Not only personal sins must be forgiven and left behind, but also social sins, which is to say the sinful "structures" themselves which have contributed and can still contribute to division and to the reinforcing of division.
Fr Zvonimir Brusac TOR was elected as a General
Councillor of the Third Order Regular in June 1995. On 21
September, he was appointed General Assistant of the SFO by his
Minister General.
Fr Zvonimir is a member of the Province of Saint Jerome in Croatia.
He was born in 1960 and ordained in 1984. From then until 1995 he
worked as an educator in the Minor Seminary of his Province. He has
been a Retreat Master and has collaborated in the initial and
ongoing formation of Sisters. He was Provincial Secretary for three
years. From 1987 until 1993 he was the Provincial Assistant of the
SFO and in the past three years he has been a member of the
Conference of National Assistants in Croatia.
Oceania
From 11-14 May, 1995, Ben Brevoort OFMCap was present at the elective Chapter of the Oceania national Fraternity, presided over by Emanuela De Nunzio, General Minister SFO. The Oceania Fraternity embraces five countries: Australia, New Zealand, Singapore, Sabah and Papua New Guinea. After the Chapter, Ben took a holiday with his brothers in New Zealand, visited the Fraternity at Hokitika, and was present at the regional electoral Chapter in Auckland, 9-11 June. From there Br Ben went on to Western Australia, to be present at their Chapter in Perth, 17-18 June.
Indonesia
Being in Indonesia to visit his home country, Br Ben took the opportunity to be present at the second national assembly of the SFO in Indonesia. The assembly was held at Ambarawa, Java, 5-7 July. Some 30 delegates were present, from the four regions (Java, Sumatra, Flores and Irian Jaya). The SFO in Indonesia has 100 professed members and 100 candidates. A coordination committee was elected to prepare for the future establishment of the national Fraternity.
Kenya
On his way to Madagascar, Br Ben stopped over, 2-3 August, at Nairobi in Kenya. He met with representatives from local Fraternities in Nairobi and members of the regional Council of Nairobi and the national Council of Kenya. The emerging national Fraternity of Kenya held its Chapter on 12-13 August to elect their new Council.
Madagascar
Br Ben made an explorative visit to Madagascar, from 3-28 August, and assisted at the second national assembly of the SFO and the YOUFRA (Franciscan Youth), 21-27 August. Some 300 persons, 150 Secular Franciscans and 150 Franciscan Youth took part in this week-long assembly. Much time was given to formation, based on the Malagashi text of the Constitutions, officially presented at the assembly. The Franciscan Youth is growing rapidly and holds great promise for the future. New national and regional Councils, for the SFO as well as for the Franciscan Youth, were elected to prepare for official recognition by the CIOFS.