SFO International Council - Weekly edition
Volume: 2 - N. 5 - 1996 - February - I
From: Koinonia, 1996, N. 1
Extract from the Encyclical Letter Ut Unum Sint, on Commitment to Ecumenism. Libreria Editrice Vaticana, 1995.
John Paul II
(Continuation)
35. Here once again the Council proves helpful. It can be said that the entire Decree on Ecumenism is permeated by the spirit of conversion (cf. ibid. ). In the Document, ecumenical dialogue takes on a specific characteristic; it becomes a "dialogue of conversion" and thus, in the words of Pope Paul VI, an authentic "dialogue of salvation" ( Ecclesiam Suam, III). Dialogue cannot take place merely on a horizontal level, being restricted to meetings, exchanges of points of view or even the sharing of gifts proper to each Community. It has also a primarily vertical thrust, directed towards the One who, as the Redeemer of the world and the Lord of history, is himself our Reconciliation. This vertical aspect of dialogue lies in our acknowledgment, jointly and to each other, that we are men and women who have sinned. It is precisely this acknowledgment which creates in brothers and sisters living in Communities not in full communion with one another that interior space where Christ, the source of the Church's unity, can effectively act, with all the power of his Spirit, the Paraclete.
Dialogue as a means of resolving disagreements
36. Dialogue is also a natural instrument for comparing
differing points of view and, above all, for examining those
disagreements which hinder full communion between Christians. The
Decree on Ecumenism dwells in the first place on a description of
the attitudes under which doctrinal discussions should take place:
"Catholic theologians engaged in ecumenical dialogue, while
standing fast by the teaching of the Church and searching together
with separated brothers and sisters into the divine mysteries,
should act with love for truth, with charity, and with humility"
Unitatis Redintegratio, 11).
Love for the truth is the deepest dimension of any authentic quest
for full communion between Christians. Without this love it would
be impossible to face the objective theological, cultural,
psychological and social difficulties which appear when
disagreements are examined. This dimension, which is interior and
personal, must be inseparably accompanied by a spirit of charity
and humility. There must be charity towards one's partner in
dialogue, and humility with regard to the truth which comes to
light and which might require a review of assertions and
attitudes.
With regard to the study of areas of disagreement, the Council
requires that the whole body of doctrine be clearly presented. At
the same time, it asks that the manner and method of expounding the
Catholic faith should not be a hindrance to dialogue with our
brothers and sisters (cf. ibid.). Certainly it is possible
to profess one's faith and to explain its teaching in a way that is
correct, fair and understandable, and which at the same time takes
into account both the way of thinking and the actual historical
experien-
ces of the other party.
Full communion of course will have to come about through the
acceptance of the whole truth into which the Holy Spirit guides
Christ's disciples. Hence all forms of reductionism or facile
"agreement" must be absolutely avoided. Serious questions must be
resolved, for if not, they will reappear at another time, either in
the same terms or in a different guise.
37. The Decree Unitatis Redintegratio also indicates a criterion to be followed when Catholics are presenting or comparing doctrines: "They should remember 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. Thus the way will be opened for this kind of fraternal rivalry to incite all to a deeper realization and a clearer expression of the unfathomable riches of Christ" ( Ibid. Cf. Mysterium Ecclesiae, 4).
38. In dialogue, one inevitably comes up against the problem of
the different formulations whereby doctrine is expressed in the
various Churches and Ecclesial Communities. This has more than one
consequence for the work of ecumenism.
In the first place, with regard to doctrinal formulations which
differ from those normally in use in the community to which one
belongs, it is certainly right to determine whether the words
involved say the same thing. This has been ascertained in the case
for example of the recent common declarations signed by my
Predecessors or by myself with the Patriarchs of Churches with
which for centuries there have been disputes about Christology. As
far as the formulation of revealed truths is concerned, the
Declaration Mysterium Ecclesiae states: "Even though the
truths which the Church intends to teach through her dogmatic
formulas are distinct from the changeable conceptions of a given
epoch and can be expressed without them, nevertheless it can
sometimes happen that these truths may be enunciated by the Sacred
Magisterium in terms that bear traces of such conceptions. In view
of this, it must be stated that the dogmatic formulas of
the Church's Magisterium were from the very beginning suitable for
communicating revealed truth, and that as they are they remain for
ever suitable for communicating this truth to those who interpret
them correctly" ( Mysterium Ecclesiae, 5). In this regard,
ecumenical dialogue, which prompts the parties involved to question
each other, to understand each other and to explain their positions
to each other, makes surprising discoveries possible. Intolerant
polemics and controversies have made incompatible assertions out of
what was really the result of two different ways of looking at the
same reality. Nowadays we need to find the formula which, by
capturing the reality in its entirety, will enable us to move
beyond partial readings and eliminate false interpretations.
One of the advantages of ecumenism is that it helps Christian
Communities to discover the unfathomable riches of the truth. Here
too, everything that the Spirit brings about in "others" can serve
for the building up of all Communities ( Unitatis
Redintegratio, 4) and in a certain sense instruct them in the
mystery of Christ. Authentic ecumenism is a gift at the service of
truth.
39. Finally, dialogue puts before the participants real and genuine disagreements in matters of faith. Above all, these disagreements should be faced in a sincere spirit of fraternal charity, of respect for the demands of one's own conscience and of the conscience of the other party, with profound humility and love for the truth. The examination of such disagreements has two essential points of reference: Sacred Scripture and the great Tradition of the Church. Catholics have the help of the Church's living Magisterium.
Excerpts from the Apostolic Letter, Tertio millennio adveniente, 1994.
16. Among the most fervent petitions which the Church makes to the Lord during this important time, as the eve of the new millennium approaches, is that unity among all Christians of the various confessions will increase until they reach full communion. I pray that the Jubilee will be a promising opportunity for fruitful cooperation in the many areas which unite us; these are unquestionably more numerous than those which divide us. It would thus be quite helpful if, with due respect for the programmes of the individual Churches and Communities, ecumenical agreements could be reached with regard to the preparation and celebration of the Jubilee. In this way the Jubilee will bear witness even more forcefully before the world that the disciples of Christ are fully resolved to reach full unity as soon as possible in the certainty that "nothing is impossible with God."
34. Among the sins which require a greater commitment to repentance and conversion should certainly be counted those which have been detrimental to the unity willed by God for his People ... These sins of the past unfortunately still burden us and remain ever present temptations. It is necessary to make amends for them, and earnestly to beseech Christ's forgiveness.
Italy
From 30 August to 3 September, Br Ben was present at the national Chapter of the Franciscan Youth of Italy. The three national Fraternities, assisted respectively by OFM, OFM Conv. and OFM Cap. elected simultaneously their new Councils and thus renewed the unitarian council of the Franciscan Youth of Italy.
Italy: Loreto
The Franciscan Youth of Italy took two international initiatives to prepare for the meeting of the youth of Europe with Pope John Paul II at Loreto, 9-10 September. Br Ben took part in both: 2-6 September marching with the pilgrims from Assisi towards Loreto, 7-8 September participating in theFranciscan Youth assembly, and 9-10 September with both groups together at Loreto. Some 300 Franciscan Youth participated.
Great Britain
Marianne Powell and Carl Schafer OFM made the combined Fraternal and Pastoral Visit to the National Council and Executive of the SFO in Great Britain, at the National Centre, Mill Hill, London, 8-9 September 1995. Marianne also attended a regional gathering in Derby. Fr Carl attended regional gatherings in Glasgow, Forest Gate and Up Holland, and met the three National Assistants, Patrick Lonsdale OFM, Vincent Kennedy OFMConv, and Frank Hickman OFMCap. The visitors were well prepared by Andrea Hambleton, National Secretary. Merle O'Driscoll, National Minister, heads an excellent National Council, which is concentrating on all aspects of formation. About 1,600 members belong to 104 local Fraternities and eight fraternities in formation.
Mexico
Encarnacion del Pozzo, Vice-Minister General SFO, and Fr Carl made a combined fraternal and pastoral visit to the Mexican National Executive Council, in Acambaro, Gto., 22-24 September 1995. The pastoral visit included meetings with the Regional Assistants at Salvatierra on 21st, with the Ministers Provincial at Acambaro on 22nd, and with the Assistants attending the National electoral Chapter on 23rd. They also visited local Fraternities in Celaya and Morelia. The Conference of National Assistants, including at present Reynaldo Brizuela OFM and Jaime Zudaire OFMCap, was established. Maria Luisa Leal was elected National Minister.
Uruguay
The National Fraternity of the SFO in Uruguay, with 220 members in 11 Fraternities, was established during the Eucharist on 30 September 1995. Encarnacion presided over the first national electoral Chapter, in Montevideo, 1 October. She and Fr Carl visited local Fraternities in Maldonado, Nueva Paris and the four in Montevideo. The Conference of National Assistants was established, with Luis Acuña OFM, President, José Muñiz OFMCap, Secretary, and Hanibal Bonavita OFMConv.
Paraguay
Encarnacion and Fr Carl celebrated the Feast of St Francis in Paraguay, at a large open-air Mass in the parish of San Lorenzo. They visited the local Fraternities in Asuncion before the national electoral Chapter, on 6 October, and those in Caaguasu and Alto Parana after the Chapter, accompanied by Luis Maria Ortazua OFM, National Assistant. They addressed a gathering of the Franciscan Family. Fr Carl met the regional Assistants in the Franciscan Centre, Asuncion. Paraguay has over 20,000 "tertiaries", of whom about 4,000 are Secular Franciscans. Ignacio Mercado was elected National Minister. The Third Order played a vital role in the history of the Church in Paraguay.