In today's multicultural and interreligious society, it is one of the priorities of every Christian to recover the unity lost in the Church of Christ, taking into account that this unity is a fundamental element of the Church's mission. "subsists on" the Catholic Church (cf. LG 8). "Not to be forgotten." -John Paul II recalled. "that the Lord asked the Father for the unity of his disciples, so that this would be a testimony of his mission". ("Ut Unum Sint" 23). Division contradicts the will of Christ and constitutes a serious difficulty for the evangelization of the Church. "whole world" (Mk 16:15). Specifically, "the lack of unity among Christians is certainly one of the most important wound for the Church, not in the sense of being deprived of her unity, but as an obstacle to the full realization of her universality in history." (Congregation for the Doctrine of the Faith, Decl. Dominus Iesus, 6-8-2000, n. 17).
Principles
Like his predecessor St. John Paul II, Benedict XVI also wished to recall the importance of this essential dimension of the Church's life: "I renew [...] my firm will, manifested at the beginning of my pontificate, to assume as a priority commitment to work, without sparing any energy, on the reestablishment of full and visible unity of all followers of Christ". (Address to the Preparatory Commission of the III European Ecumenical Assembly, 26-1-2006). The mission of the Church is to build unity of faith and communion among all men and women who are part of her. Pope Francis has only intensified the step in this same direction.
Ut unum sint
In these lines, we will go through the text of the encyclical of John Paul II Ut unum sint (1995), in order to see the perfect continuity with the conciliar decree Unitatis redintegratio (1964). We therefore follow the titles of the different chapters of this one.
As is well known, the Council did not want to speak of a ".ecumenism Catholic", but of "Catholic principles of ecumenism". "By stating the Catholic principles of ecumenism." -John Paul II wrote, "the decree Unitatis redintegratio The first and foremost, it is linked to the teaching on the Church in the Constitution. Lumen gentiumin the chapter that deals with the people of God. At the same time, it keeps in mind what is affirmed in the conciliar declaration Dignitatis humanae on religious freedom" (UUS 8). Having established these ecclesiological and anthropological premises, he proceeds to recall the main Catholic principles.
The premise was the "unity and oneness of the Church of Christ", together with the supernatural origin of the Church. The founder and the foundation are divine, so that the Church is not a mere human grouping with a merely horizontal dimension. The bonds that unite some Christians with others are also supernatural.
"Indeed." -he says in number 9, "The unity given by the Holy Spirit does not consist simply in the coming together of persons who are added to one another. It is a unity constituted by the bonds of the profession of faith, of the sacraments and of hierarchical communion". And in number 10: "The faithful are one because, in the Spirit, they are in the communion of the Son and, in Him, in His communion with the Father: 'And we are in communion with the Father and with His Son, Jesus Christ' (1 Jn 1:3)." (UUS 9).
The practice of ecumenism
The second chapter of the Unitatis redintegratio is about the practical dimension of ecumenism. There he speaks of an ecumenism "institutional" (n. 6), an ecumenism that is "spiritual" (nn. 7-8) and ecumenism (nn. 7-8) and an ecumenical "theological" (nn. 9-11), from which emerges a "ecumenical collaboration" (n. 12). These are the so-called ecumenisms "of the head, of the heart and of the hands", complementary to each other and equally necessary.
As a precondition, there must be a renewal of the Church as an earthly and human institution. But it is not simply a question of a purification of the collective memory, but of an interior reform of each Christian: of a true personal conversion, John Paul II went on to say. "The Spirit invites them to a serious examination of conscience," he continues. The Catholic Church must enter into what could be called a 'dialogue of conversion,' in which ecumenical dialogue has its inner foundation. In that dialogue, which takes place before God, each one must recognize one's faults, confess one's faults, and place oneself anew in the hands of Him who is the Intercessor before the Father, Jesus Christ." (UUS 82).
Vatican Council II and conversion
The centrality of the conversion sponsored by Vatican II is insistently recalled in the first encyclical on ecumenism in the history of the Church. "This refers, in a particular way, to the process initiated by the Second Vatican Council, including in the renewal the ecumenical task of uniting Christians divided among themselves. There is no true ecumenism without inner conversion'." (UUS 15), he concludes by quoting n. 7 of the UR. From this will come institutional reconciliation, not the other way around. "The 'dialogue of conversion' of each community with the Father, without indulgence with itself, is the foundation of fraternal relationships that are different from a mere cordial understanding or a mere external coexistence." (UUS 82). Reconciliation with God can lead to reconciliation with others. The Council thus calls for both personal and communal conversion.
"Everyone must therefore be more radically converted to the Gospel and, without ever losing sight of God's design, must change his or her gaze" (UUS 15). This is where the conversion of each community will begin, as expressed in UR 6. The "conversion of the heart" is therefore a premise in all ecumenical action.
Thus, in addition to a necessarily positive assessment of the ecumenical movement understood according to these Catholic principles, John Paul II invited all Christians to a "necessary purification of historical memory" and to "reconsider together their painful past." for "to recognize together, with sincere and total objectivity, the mistakes made and the contingent factors that intervened in the origin of their regrettable separations." (UUS 2). However, the Christians who are born at this time in these Churches and communities - as the decree underlined Unitatis redintegratio (n. 3)-are not guilty of past separation and are loved by the Church and recognized as brothers.
Origins
There could have been in its origins, therefore, and this will require a necessary process of purification. With this we have entered fully into "spiritual ecumenism", the so-called "spiritual ecumenism". "ecumenism of prayer". or "from the heart".
In n. 8 of the UR the following is mentioned "prayer in common". John Paul II does not forget the "soul of ecumenism", as the conciliar decree affirms (UR 8). In n. 21 it speaks of the "primacy of prayer", thus quoting again n. 8 of UR; after this, he adds: "We advance along the path that leads to the conversion of hearts according to the love we have for God and, at the same time, for our brothers and sisters: for all our brothers and sisters, even those who are not in full communion with us. [Love is the deepest current that gives life and gives vigor to the process towards unity. This love finds its fullest expression in common prayer".
Prayer with other Christians can lead to growth in communion in the whole Church. But prayer also leads to seeing things in a different way. "Communion in prayer leads to a fresh look at the Church and Christianity." concludes two issues later. After referring to the Octave for Christian unity, St. John Paul II also referred to various prayer meetings with the Archbishop of Canterbury, with Lutheran bishops and at the headquarters of the Ecumenical Council of Churches in Geneva.
With the Ecumenical Patriarch of Constantinople, however, he refers to "my participation in the Eucharistic liturgy".which denotes a different tone in the mode of prayer. Therefore, the principles regarding the communicatio in sacrisThe results of this study are presented in UR 8 and 15, and explicitly recalled in UUS 46. "Certainly, because of differences of faith, it is not yet possible to concelebrate the same Eucharistic liturgy. And yet we have a burning desire to celebrate together the one Eucharist of the Lord, and this desire is already a common praise, the same imploration." (UUS 45).
Individual and community holiness
Finally, as the UR points out in its section on the "individual and community holiness". (n. 4, § 6), John Paul II also recalled the need for holiness of persons, communities and institutions as the secret of the ecumenical movement. In the first place, there is the call "ecumenism of the martyrs", "more numerous than you might think".
These situations have always been fertile in ecumenical fruits. "If it is possible to die for the faith, this shows that it is possible to reach the goal when it comes to other forms of that same requirement. I have already noted, and with joy, how communion, imperfect but real, is maintained and grows at many levels of ecclesial life." (UUS 84). But it will be above all the witness of holiness that moves to that unity willed by Christ and worked by his Spirit. "In the irradiation emanating from the 'patrimony of the saints' belonging to all the Communities, the 'dialogue of conversion' towards full and visible unity then appears under a light of hope." (ibid.). The saints are also the best ecumenists, who always seek unity in the one Church of Jesus Christ.
Collaboration
Finally, and as a consequence of all of the above (conversion and prayer), the necessary "practical collaboration"which was already foreshadowed by UR 12. It is what we called "ecumenism of the hands". After conversion and contemplation, comes action. "Moreover, ecumenical cooperation is a true school of ecumenism, a dynamic path towards unity. [...] In the eyes of the world, cooperation among Christians takes on the dimensions of common Christian witness and becomes an instrument of evangelization for the benefit of one another." (UUS 40).
Common Christian witness, offered through solidarity and cooperation, can be a privileged evangelizing agent. It is necessary, however, that these common initiatives be unified by the true Christian spirit. "Such a cooperation founded on a common faith is not only rich in fraternal communion, but is an epiphany of Christ himself." (ibid.).
Theological dialogue
As for the "theological ecumenism" or "of the head", John Paul II recalled the "fundamental importance of the doctrine". We must see what unites us and what separates us in our faith, seeking together the fullness of revealed truth.
"It is not a question in this context of modifying the deposit of faith, of changing the meaning of dogmas, of suppressing essential words in them, of adapting the truth to the tastes of an epoch, of removing certain articles of the Creed on the false pretext that they are no longer comprehensible today. The unity willed by God can be realized only in the common adherence to the full content of the revealed faith. In matters of faith, a compromise solution is in contradiction with God who is Truth. In the Body of Christ who is 'way, truth and life' (Jn 14:6), who would consider legitimate a reconciliation achieved at the cost of truth?" (UUS 18).
Truth, together with love, are the keys to success in ecumenical dialogue. "However." -he adds a number later, "the doctrine must be presented in a way that is understandable for those for whom God intended it". The presentation of Christian doctrine in its integrity must be clear, but not for that reason polemical. At the same time, it must also be accessible to Christians who have certain doctrinal presuppositions, without betraying the integrity of the doctrine. In this way the necessary dialogue will be born. "If prayer is the 'soul' of ecumenical renewal and of the aspiration for unity; on it is founded and in it finds its strength all that the Council defines as 'dialogue'" (UUS 28). This dialogue will revolve around the concepts of truth and love, which will be inseparable in every ecumenical dialogue (cf. UUS 29).
Ecclesiological principles
Specifically, the encyclical of John Paul II recalls the ecclesiological principles about "Churches and Ecclesial Communities." The third chapter of the UR. First of all, it speaks of the dialogue with other Churches and Ecclesial Communities in the West (cf. nn. 64-70). After alluding to the convergences and divergences with them (cf. UR 9), it establishes a realistic diagnosis of the situation: "The Second Vatican Council does not claim to make the 'description' of post-Reformation Christianity, since 'these Churches and ecclesial Communities differ greatly, not only from us, but also from one another', and this 'because of the diversity of their origin, doctrine and spiritual life'. Moreover, the same Decree observes how the ecumenical movement and the desire for peace with the Catholic Church has not yet penetrated everywhere." (UUS 66; cf. UR 19). Ecumenical dialogue thus presents itself with its nuances and complexity.
Thus, after referring to the common treasure of Baptism and love of Scripture - albeit with a different understanding of its relationship with the Church - (cf. UR 21-22, UUS 66), John Paul II also reminds us that "doctrinal and historical divergences have emerged from the time of the Reformation concerning the Church, the sacraments and the ordained ministry." (UUS 67). It thus recalls the doctrine of the defectus ordinis exposed in UR 22, by which these ecclesial Communities would lack the apostolic succession, the true ministry and, therefore, most of the sacraments.
Common baptism
However, Baptism and the word of God remain in common, so that it could be said that unity has been initiated, but has not yet reached its fullness. "In this broad subject matter" -concludes- "there is a great space for dialogue on the moral principles of the Gospel and their applications." (USS 68). A few theological problems remain to be resolved: Baptism (in those communities that have lost it as well), the Eucharist, the ordained ministry, the sacramentality and authority of the Church, apostolic succession. Finally, he ends by appealing once again to the "spiritual ecumenism" and the need for prayer as the foundation of any possible ecumenism.
Past schisms
In the same way, UUS recalls that the communities that arose from the first Christological disputes and the Eastern Schism (the so called ancient Eastern Churches), by preserving the apostolic succession, should be considered as true particular Churches. After mentioning various ecumenical agreements reached in recent years (Coptic Orthodox Patriarchate, Patriarchate of the Church of Antioch, Assyrian Patriarchate of the East, Ecumenical Patriarchate of Constantinople: cf. UUS 50-54, 62), he alludes to the need to maintain the principle of the Petrine primacy as a ministry for unity and love.
"The Catholic Church, both in her praxis and in her official documents, holds that the communion of the particular Churches with the Church of Rome, and of her Bishops with the Bishop of Rome, is an essential requirement - in God's design - for full and visible communion." (UUS 97). From this full communion also flows full efficacy in the fulfillment of the mission entrusted by Christ to his Church (cf. UUS 98).
The two lungs
At the same time, he called for Europe and the whole world to breathe with the "two lungs" of the East and West (cf. UUS 54), John Paul II insisted on the importance of the "ministry of unity" of the Bishop of Rome (cf. LG 23).
After noting that this could be in some case "a difficulty for most other Christians." (UUS 88), proposes a detailed study of the role of the successor of Peter in the communion of the Church, at the scriptural and theological levels (cf. UUS 90-96); and the encyclical on ecumenism recalls that "all the Churches are in full and visible communion because all the pastors are in communion with Peter, and thus in the unity of Christ. The Bishop of Rome, with the power and authority without which this function would be illusory, must ensure the communion of all the Churches." (UUS 94). Ubi Petrus, ibi plena Ecclesia. The Petrine ministry thus becomes a guarantee of full communion in the Church of Christ.
Conclusion
As far as the relationship with other Christians is concerned, it is worth considering another task, which is, in the words of Unitatis redintegratio- "the work of preparation and reconciliation of individual persons who desire full Catholic communion." (UR 4), i.e., care for Christians of other confessions who wish to become Catholics.
It is necessary to distinguish, as the conciliar decree does, between ecumenical activity and attention to these particular situations. The first - ecumenism - aims at the full and visible union of the Churches and ecclesial communities as such. Secondly, there are also individual persons who, in conscience, freely consider the possibility of becoming Catholics. The two tasks are based on the desire to collaborate with God's plan and, far from being opposed, are intimately intertwined (cf. ibid.). In this way, ecumenism would remain perfectly compatible with the full incorporation of other Christians into the Catholic Church (cf. UR 22, UUS 66).
