Directory on Ecumenism: Sharing & Reflection - Monday 19th March

TELE-EVANGELISTS AND PUBLIC PREACHERS

Mulu Emmanuel, OP. 

These are evangelists who evangelize through the television, the radio and through other means of mass communication. They also use crusades to preach. Some of the notable evangelists include Ben Hinn, Joyce Myer, Hon. Dr. Bishop Margaret Wanjiru, Pastor Lai and Pastor Ng’ang’a among others.

The strategies they use to evangelize include advertisements through computer graphics, advertising miracles, capitalizing on peoples problems, dwelling on prosperity gospels and promising easy solutions to the problems people face. They also attack other churches especially the Catholic Church.

Theologically, their doctrines are not sound as such. They are more psychological than theological. There is a way in which they manipulate or play with people’s psychology while overemphasizing on a bible verse which might even be taken out of context. They only appeal to peoples emotions. Only a few can be said to have undergone a theological training.

Many reasons account for the great following they command from the people. These include; Miracles and healing, vibrant music and dancing, relaxed rules, preaching based on the immediate needs of the people and their availability through the net and phones among others.

To face the challenge posed by them especially in the life of the Catholic faithful, there is need for the Catholic clergy to be down to earth in their preaching, have an on-going catechesis for the faithful, promotion of youth activities and participation in the church, and give a chance to other movements in the church like the charismatic among other strategies.

SECTS

There are many different conditions and problems that give rise to sects. Most of them are based on spirituality. They are exclusivist spiritualities or beliefs meaning they tend to exclude a certain group of people against another like the Jehovah’s Witness. Some claim to have received a vision direct from God instructing them to do something or behave in a certain way. Sometimes we may have sects founded on cultural aspects like tribes or overemphasizing on a particular aspect of a community’s culture.

To face the challenge posed by the sects, we have to give proper information to the faithful, help them to avoid spiritualism, strong grounding in faith, and empower them both economically and socially because these are some of the problems which lead them to join these sects. It is especially up to the Bishop, the Synod of Eastern Catholic Churches or the Episcopal Conference to discern how best to respond to the challenge posed by sects in a given area. But it must be stressed that the principles for spiritual sharing or practical cooperation outlined in the Directory only apply to the Churches and ecclesial Communities with which the Catholic Church has established ecumenical relations

NEW AGE MOVEMENTS

These are synchretic movements based on science popularly known as scientology. They have no belief system and are highly secretive. Some attach a new message or meaning to every century or millennium. Some notable ones include the 1^st Church of Scientists along Nyerere road in Nairobi, and the Free Masons at the intersection of Nyerere road, Kenyatta Avenue and state house road in Nairobi.

To face the challenges posed by them, the Church has to emphasize on quality education for the clergy because the New Age Movements comprise of highly educated people. Through education the clergy can decipher the lies behind these movements and advise the faithful accordingly.

Directory on Ecumenism: Sharing & Reflection - Monday 19th March

Tele-evangelists and public preachers

Markanthony Agenga

Some of the Tele-evangelists include: Pastor Pius Muiru; Bishop Margat Wanjiru, Apostle Ngang’a; J.B Joshua, J.D Jakes, Kakobe. These tele-evangelists employ several strategies and some of these include:

a.       Gospel of prosperity;

b.      Miracle-based preaching;

c.       Emotion-based preaching and intercession;

d.      Music and use of modern public address systems;

e.       Attack on other denominations, especially main stream churches;

f.       Frequent use of scripture.

g.      Use of simple language;

h.      The idea of ‘personal GOD’ and a ‘personal SAVIOR’ make people want to identify with them;

i.         

These strategies partly explain why many people are attracted to them;

Even though they appear to attract a big number of followers, theologically, they are:

a.       Shallow theology

b.      Stress on sola scripture impoverishes there theology for lack of Sacred Tradition and Magisterium.

c.       Some of them often lack historical and form criticism as means of studying scripture;

How we, as pastoral agents, could face the challenges posed by them:

a.       Solid grounding in the Catholic Church;

b.      Stress on SCCs as a new way of being a church;

c.       Inculturation;

d.      Pastoral agents to be trained;

e.       Encouraging participation of the lay persons in those areas where they can legitimately participate in;

f.       Continued catechesis;

SECTS.

Problems that give rise to “Sects”

a.       Political situation;

b.      Cultural crisis and need of identity;

c.       Divisions and misunderstanding within the believing community;

d.      Economic reasons;

e.       Lack of solid grounding to the Christian faith and traditions;

How to face the challenges posed by these sects.

a.       Inculturation

b.      Proper education and training for the pastoral agents;

c.       Continued catechesis;

d.      Separation of church and state;

e.       Economic empowerment of the people;

f.       Encourage lay participation on the issues related to their faith;

New Age Movements.

It is difficult to define what the term ‘new age movement’ refers to. Basically, it is neither a religion or denomination as such; it does not have a personal God or a tenet of believe system; it is a mixture of belief system as such; it often employs a spirituality that is not related to a personal God; it seeks to offer its adherents what we call, inner solitude and peace of the mind and body.

The challenges that it poses could be addressed as follows:

a.       Proper education and training of pastoral agents;

b.      Proper and continuous catechesis;

c.       Economic empowerment of the people;

d.      Religious and social networking.

Directory for Ecumenism - Comment (12th March)

Mixed Marriages

Aloysius Ssegwanyi

            I know a couple from two different Christian Churches, a Catholic woman and an Anglican man. They have lived in this relationship for more than 20years. In this period of time, they have learnt to be open to people of other religions and to accept them; also their different backgrounds have fostered prayer life in the family. Nevertheless, the main challenge of such a union is the question of the faith in which the children are to be raised. And to what extent should the one partner compromise his faith for the sake of the marriage.

            In preparing a couple for a mixed marriage, some topics are worth discussing, for instance, the  need for each partner to understand the religious convictions,, background and practices of the other, while not neglecting the fundamental importance of prayer in marriage. [Directory for Ecumenism, No.149]. The Sacramental life of the partners too, has to be talked about, to see whether there can be a provision, for the other person to receive Sacraments under normal circumstances.

            Furthermore, for a mixed marriage to take place, the following conditions have to be put into consideration; Instructing both parties on the essential ends and properties of marriage [No.150], the Catholic party should not abandon his/her faith, the children have to be baptized and educated in the Catholic faith. It is the obligation of the Catholic partner, to create a Christian atmosphere in the home, if the Catholic faith is to be transmitted to the children, even though they are not raised as Catholics. In addition to that, he/she is to impart the values of the Catholic Tradition to the family members, through word and example. The partner should be well-informed about the faith so that he/ she should explain it to the family members. Above all is the indispensable need for prayer.

            As far as the validity of the marriage is concerned, we should not forget the ‘canonical form’. That is; Consent of the partners before a Church minister, and the presence of a witness. These have to be in place. However, a dispensation can be granted by the Local Ordinary, due to reasons of maintaining harmony  in the family, recognition of particular religious commitment of the non-Catholic partner, obtaining parental consent to the marriage. In the celebration of a mixed – marriage in the presence of a non- Catholic minister, he can be allowed to offer an intercession and to give a word of advice to the newly married. The same applies to a Catholic minister present at a marriage celebration of a Catholic partner, in a non-Catholic community.

It would not be a good idea as such, to have a ‘garden wedding’ but for Pastoral reasons, it can be permitted where the marriage can not take place in the Church.          

            In the Celebration of the Eucharist for a mixed marriage, the non-Catholic partner can commune, but only for that particular occasion. The priest administers the Eucharist to the partners. However, the  non-Catholic minister,  should not concelebrate.

Directory on Ecumenism: Sharing & Reflection - Monday 12th March

MIXED MARRIAGES

Sseguya Francis O.F.M cap

In our discussion today, we looked at the questions concerning mixed marriages based on the Directory for the Application of Principles and Norms of Ecumenism. Mixed marriages are explained very well in the directory in the fourth part,  sub-section C that runs from numbers 143-160.

According to the directory, the term mixed marriage refers to any marriage between a catholic and a baptized Christian who is not in full communion with the Catholic Church. May be the question that we can asked at this moment is that; why should the church allow her members to get married to people of different denominations. According to the directory the answer is simply that, in all marriages the primary concern of the church is to uphold the strength and stability of the indissoluble marital union and the family life that flows from it (144). Even though the Church allows mixed marriage, it still advocates for the perfect union that constitutes the married state namely; a full sharing of life in the same faith of the community.

In our discussions today, we firstly looked at the topics which can be taken up while preparing a couple that is about to enter into a mixed marriage. The group members gave three important elements to be kept in mind namely; instructing the couple about the meaning of marriage, its end and property. The couple should be made aware of the meaning of marriage and the commitment they are about to embrace that demands a permanent union or partnership of life. Secondly the couple should also be instructed about the canonical conditions that demands from the parents to give catholic baptism to their children and also the task of educating them.

This instruction demands a spiritual condition for the formation of their faith and practice. The stress should also be kept on the things or values that unite them in their Christian life more especially the life of grace, faith, hope, love and the interior gifts of the Holy Spirit. The couple should seek to foster all that can lead to unity and harmony.

Some of the questions the couple should discuss before making a decision to enter into a mixed marriage are as follows; the most important question to be discussed should be on prayer and Sunday worship. This requires knowing when and where they should have their prayers together. The second question should be based on how to rise up the children and also settling cultural matters if they are not from the same cultural background. Each person should seek to learn more about his/her partner’s religious convictions, teachings and religious practices of the church to which one belongs.

 It should be noted that mixed marriage can take place with the permission from the Local Ordinary in case of the catholic getting married to a non-Catholic. When the marriage has taken place, the only thing the catholic partner can do to make sure that the catholic faith is transmitted to the children is firstly to see that the children are baptized and also registered in the church.

In the celebration of a mixed marriage in the catholic church, the role that might be assigned to the minister representing the non- catholic partner according to the directory are; offering an appropriate prayer, reading from the scripture, giving a brief exhortation and also blessing the couple. These are the same roles that can also be granted to minister representing the catholic partner.

Directory on Ecumenism: Sharing & Reflection - Monday 13th February

The Sacrament of Baptism

Emmanuel Mulu

This Monday we had wonderful power point presentation from Fr. Kocholickal on the East- West Schism: The Orthodox Churches.  After this presentation, we discussed part four of the Directory for the Application of Principles and Norms of Ecumenism (92-101) which deals with the Sacrament of baptism.

PART IV: Communion in life and spiritual activity among the baptized (92-160)

The sacrament of baptism (92-101)

Two things are essential for the validity of sacrament of Baptism: First, Baptism must be conferred with natural water. Secondly, it must be conferred using the Trinitarian Formula; in the Name of the Father, and of the Son and of the Holy Spirit (93).

The ecumenical dialogue on the sacrament of Baptism between Catholic authorities and other Churches and Ecclesial communities can take two dimensions: 1. concerning the significance of the sacrament of Baptism; 2. the valid celebration of Baptism.

About accepting the validity of the Sacrament of Baptism of other Christian communities, the three points to be kept in mind include;

a.       Baptism by immersion or by pouring of water and the Trinitarian formula.

b.      The minister’s sufficient intention.

c.       Serious investigation of the practice of the community concerned to be made before any judgment is passed on the validity of its baptism.

 The Churches or Ecclesial Communities whose Baptism is recognised as valid by the Catholic Church in Kenya include; The Anglican Church, The Lutheran Church, The Methodist, Orthodox and Coptic. There are others whose recognition depends on a particular bishop like the African Inland Church is recognized in Machakos diocese but not in Nairobi.

Those whose Baptism is not recognised in Kenya include the Seventh Day Adventist, Jehovah Witness and the Salvation Army.

The guideline on Catholics standing as God-parents at the Baptism of a person in one of the Communities of the Reformation states that it is not allowed because there is no close bond between these communities and the Catholic Church. This proves difficult for the Catholic god-parent to provide Christian education to the person being baptized (98).

 The guideline on Catholics standing as God-parents at the Baptism of a person in one of the Eastern Orthodox or Oriental Churches states that; Due to the close bond between the two Churches a Catholic is not forbidden to do this, if he/she is invited. In this case, the duty of providing for the Christian education binds in the first place the god-parent who belongs to the Church in which the person is being baptized (98b).

Non-Catholic Christians are not allowed to stand in as God-parents in Catholic Baptism. The god-parents should be members of the Church. This for the sake of  taking responsibility for Christian education of the person being baptized and at the same time they represent a community of faith, standing as guarantees of the candidate’s faith and desire for the ecclesial communion. This cannot be achieved through a god-parent who is not a Catholic (98).

Guideline for receiving a Christian from the Eastern Churches is; Eastern churches confer all the sacraments of initiation together at baptism. While receiving a Christian from the Eastern churches for the sacrament of confirmation, a Catholic minister has to observe that the one to be received presents valid baptismal certificate and professes the faith of the Catholic Church to embrace fully the faith of the church. Therefore, the person is not reconfirmed.

Under the present circumstances, persons entering into full communion with the Catholic Church from one of the Reformation Communities are to receive the sacrament of Confirmation according to the doctrine and rite of the Catholic Church before being admitted to Eucharistic communion (101).

The current practice in Kenya in receiving a Baptised non-Catholic to full communion in the Catholic Church is that; they undergo the process of catechetical instructions; they then profess the Catholic faith. They are received in the Church and the other sacraments of initiation namely Confirmation and Eucharist are conferred on them.

The sacrament of Baptism cannot be jointly conferred by two ministers belonging to different Churches or ecclesial communities because baptism is done in a given Church or ecclesial Community and so it is celebrated by just one celebrant according to the Catholic liturgical and theological tradition. The only part a minister of another Church may take in the celebration is reading a lesson or offering a prayer and this is after obtaining permission granted by the local ordinary (97).

Sacrament of baptism incorporates a member fully into the Mystical Body of Christ. However, in the Catholic Church, the process of incorporation is complete after the reception of the other two Sacraments which comprise the sacraments of initiation. These sacraments are Confirmation and the Eucharist. The understanding of the Catholic Church is that baptism cannot be repeated while the communities of reformation insist on re-baptizing. 

Directory for Ecumenism - Comment (5th February 2012)

Sharing in Sacramental Life and Spiritual Goods

Stephano Nangaa, IMC

We have been discussing the questions that arise from the Directory for the Application of Principles and Norms of Ecumenism. We have reached its part IV that deals mainly with the communion in life and spiritual activity among the Baptized (nos 92-160). This fourth part of the Directory is sub-divided into three sub-topics: (A) The Sacrament of Baptism (92- 100), (B) Sharing Spiritual activities and resources (102-142), and (C) Mixed Marriage (143-160). Some of our colleagues have presented and shared part (A) and something in part (B). Our Task here is to present the reflections that the Directory expresses as it answers important questions from its number 128 to its number 160. Some ideas come from the discussions that we had last Monday with our colleagues. 

(A) Sharing Sacramental life with Christians of other Churches and ecclesial Communities (129-136)

The two basic principles (essential truths) that should be kept in mind in sharing sacramental life with Christians of other Churches and ecclesial communities are the following: One is that sacraments—most especially the Eucharist—are sources of the unity of the Christian community and of spiritual life. The other is that by baptism members of other Churches and ecclesial Communities are brought into a real, even if imperfect communion, with the Catholic Church and that "baptism, which constitutes the sacramental bond of unity existing among all who through it are reborn... is wholly directed toward the acquiring of fullness of life in Christ" (cf.no129)

The conditions under which a Catholic minister may administer the sacraments of the Eucharist, of penance and of the anointing of the sick to a baptized person of another Church or ecclesial community are that (1) the person be unable to have recourse for the sacrament desired to a minister of his or her own Church or ecclesial Community, (2) ask for the sacrament of his or her own initiative,(3) manifest Catholic faith in this sacrament and be properly disposed (cf.131)

 A Catholic may ask for these sacraments from a minister of another Church (1) only from a minister in whose Church these sacraments are valid or (2) from one who is known to be validly ordained according to the Catholic teaching on ordination.

A Catholic may not ask for these sacraments from a minister of an ecclesial community because they don’t have these Sacraments. He should not even attempt to do so according to our group’s view. Secondly their ministers are not of the apostolic succession therefore their sacraments even if they had could not be valid.

Communities to whose ministers a Catholic may approach for the above three sacraments (under certain conditions): Oriental Orthodox Churches, Armenian, Coptic, Ethiopian Church, Assyrian Church of the East, etc.

And those to whom he may not approach: Old Catholic Churches, Lutheran Church, Congregationalist Churches, Baptist Churches, and Society of Friends, etc.

(B)  Sharing other resources for spiritual life and activity with Christians of other Churches and ecclesial communities (137-142)

The Catholic Church in allowing the use of a Church building or cemetery to another Christian community judicious consideration should be given to the reservation of the Blessed Sacrament, so that this question is resolved on the basis of a sound sacramental theology with the respect that is due, while also taking account of the sensitivities of those who will use the building, e.g., by constructing a separate room or chapel (cf.139).

In the use of shared buildings for worship, the authorities of the communities concerned should first reach agreement as to how their various disciplines will be observed, particularly in regard to the sacraments. Furthermore, a written agreement should be made which will clearly and adequately take care of all questions which may arise concerning financial matters and the obligations arising from church and civil law (140).

In giving opportunities for pastoral care for non-Catholic Christians in Catholic Institutions (Schools, hospitals, etc.) every effort should be made to respect the faith and conscience of students or teachers who belong to other Churches or ecclesial Communities. The authorities of these schools and institutions should take care that clergy of other Communities have every facility for giving spiritual and sacramental ministration to their own faithful who attend such schools or institutions. Our take on this is that the Catholic Churches is doing well on this. However the other side is not open to that and some Catholic Schools oblige people to comply with the Catholic rules.

In hospitals, homes for the aged and similar institutions conducted by Catholics, the authorities should promptly advise priests and ministers of other Communities of the presence of their faithful and afford them every facility to visit these persons and give them spiritual and sacramental ministrations under dignified and reverent conditions, including the use of the chapel (142).

(C). Mixed marriage (143-160)

We had a wonderful experience by one of us who lived with a married couple who came from two different Christian Churches. The husband is a Catholic. The wife is a Seventh Day member. They have stayed together for 32 years and they have eight kids. All the children follow the mother for their worship. The family is a happy one and they live in harmony. We noticed that the father is alone and we thought that may be that was their marital agreement

Ecumenical Directory - Summary and Comments (5th March)

Sharing in Sacramental Life, especially the Eucharist

Nicholus Kaloki

The two basic principles which should be kept in mind in sharing a sacramental life with Christians of other churches and ecclesial communities are the baptism which constitutes the sacramental bond of unity existing among all who through it are reborn and secondly by baptism also these communities are brought into a real, even if imperfect communion with the Catholic Church.

The condition under which a catholic minister may administer sacraments of Eucharist, of penance and of anointing of the sick to a baptized person of another church or ecclesial community is in case of danger of death and also if the person is unable to have recourse for the sacrament desired to a minister of his or her own church or ecclesial community. In addition, if the person asks for the sacrament of his or her own initiative manifest catholic faith in these sacraments and be properly disposed.

A catholic Christian may ask for the sacraments of the Eucharist, of penance and anointing of the sick from a minister of another church in whose church these sacraments are valid or from one who is known to be validly ordained according to the catholic teaching on ordination.

Communities to whose ministers, a catholic Christian may approach for the sacraments of Eucharist, of penance and anointing of the sick are, Ethiopian orthodox, Eastern Orthodox and Old Catholic e.t.c. Others which a catholic Christian may not approach are churches like, All reformed churches, Ecclesial communities and Evangelical Churches e.t.c.

Catholic Churches are consecrated or blessed buildings which have an important theological and liturgical significant for the catholic community. However, if priests, minister or communities not in full communion with the Catholic Church do not have a place or liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan bishop may allow them to use the church or a catholic building. Under similar circumstances, permission may be given to them for interment or for the celebration of services at catholic cemeteries.

Some of the guidelines in the use of shared buildings to worship are:

-There must be authorization given by the diocesan bishop.

-Juridicious consideration should be given to the reservation of the Blessed Sacrament.

-Before making plans for shared building, the authorities of the communities concerned should first reach agreement as how their various disciplines will be observed, particularly in regard to the sacrament.

Guidelines in giving opportunities for pastoral care for non-catholic Christians who belong to other churches or ecclesial communities (Schools, Institutions e.t.c) are:

-Every efforts should be made to respect the faith and conscience of students or teachers who belong to other churches or ecclesial communities.

-The authorities of these schools and institutions should take care that clergy of other communities have every facility for giving spiritual and sacramental ministration to their own faithful, who attend such schools or institutions.

-In hospitals, homes for the aged and similar institutions conducted by Catholics, the authorities should promptly advice priests and ministers of other communities of the presence of their faithful and afford them every facility to visit these persons and give them spiritual and sacramental ministrations.

Mixed Marriages

Mixed marriages have challenges and strengths at the same time. Children are the common concern and source of challenge within this type of marriage because parents may not agree on which faith to teach their children. Another challenge includes resistance from family members who feel that the person is not embracing his or her own faith.

Also there is danger on one person losing his or her own faith to mixed marriage.

Directory for Ecumenism - Discussion Points

Sharing Spiritual Activities and Resources

Pallathukudy Paily Sijo

General Principles

1. What are the two essential factors that should be kept in mind in sharing spiritual activities and resources?

In sharing spiritual activates and resources one has to keep in mind the following two essential facts.

a) There is the real communion in the life of the Spirit existing among Christians by the virtue of their Baptism.

b) Although there is real communion existing among Christians, this communion is incomplete in character because of difference of faith and understanding. Therefore, there is no complete or full sharing of all the spiritual activities and resources.

2. Is it Permissible to concelebrate the Eucharist with ministers of other Churches of Ecclesial Communities? Give reasons for the position.

It is not permissible to concelebrate the Eucharist with ministers of other Churches or Ecclesial Communities, because Eucharistic concelebration is a visible manifestation of full communion in faith, worship and community life of the Catholic Church, expressed by minister of that Church; therefore, a catholic minister cannot concelebrate the Eucharist with ministers of other Churches or ecclesial communities, as they have no full communion in faith, worship and community life with the Catholic Church.

Prayer in Common

1. What are some of the possible fruits of “prayer in common”? Name a few of the occasions in which prayer in common is recommended?

Some of the fruits of “prayer in common” are the grace of unity and spiritual reconciliations. Certain occasions in which “prayer in common” is recommended, are when a nation or region face war, violence, hunger, natural calamities, etc. In Kenya, during the post election violence all Christian came together and had “prayer in common” for restoring peace. “Prayer in common” could also be organized to make a common act of thanksgiving, such as on nations’ Independence Day.

2. Give some guidelines on how to go about preparing “The week of prayer for Christian unity” with other Christian communities at your parish/community?

First of all, in preparing “the week of prayer for Christian unity”, one has to go out and visit the members of other Churches or Ecclesial communities. After having created a good relationship, one can call the representatives of all these Churches or Ecclesial communities for a meeting to discuss how to prepare “the week of prayer for Christian unity”. Then, the representatives should decide among themselves the way in which each is to take part, choose the themes and select the Scripture reading, hymns and prayers. Usually, we receive a book from KEC Commission for Ecumenism, which would help us with the themes for each day of the week of prayer. Otherwise some of the themes chosen could be “the mystery of the Church and its unity”, “baptism as a sacramental bond of unity”, “the renewal of personal and community life as a necessary means to achieving unity”, etc.

In such service, there has to be room for any reading and hymns which manifest the faith or spiritual life shared by all Christian people. The Holy Scripture used be acceptable to all. We have to respect liturgical discipline of the churches, especially that of Eastern Churches. The place chosen for this prayer must be acceptable to all and be conducive to devotion. Where there is common agreement, those who have a function in a ceremony may use the dress proper to their ecclesiastical rank. However, serious attention must always be given to what has been said concerning the recognition of the real differences of doctrine which exist, as well as to the teaching and discipline of the Catholic Church concerning sacramental sharing.

3. What is the opinion of the Directory in organizing ecumenical services on Sundays? What about the obligation of participation in the Sunday Eucharist?

According to the directory, it is not advisable to organize ecumenical services on Sundays, because Catholics and Eastern Churches are obliged to attend Mass on that day. Moreover, celebration of Eucharist on the Lord’s Day is the foundation and centre of the whole liturgical year. Even, when Catholics participate in ecumenical services or in services of other Churches and ecclesial Communities, the obligation of participating at Mass on these days remains.

Sharing in Non-Sacramental Liturgical Worship

1. Give some guidelines on sharing in non-sacramental liturgical worship with other Churches and ecclesial communities.

In sharing non-sacramental liturgical worship with other Churches and ecclesial communities, the official prayer of a Church may be preferred. Participation in such celebrations as Morning or Evening Prayer, special vigils, etc., will enable people of different liturgical traditions—Catholic, Eastern, Anglican and Protestant—to understand each other's community prayer better and to share more deeply in traditions which often have developed from common roots. Catholics are encouraged to take part in psalms, responses, hymns and common actions of the church in which they are guests. If invited they can preach. Regarding assistance at liturgical worship, there should be a regard for the sensibilities of the clergy and people of all the Christian communities. In a Catholic liturgical celebration, ministers of other Churches may have the place and honors proper to their rank. Catholic clergy at celebration of another Church/ecclesial community can wear the appropriate dress, if it is agreeable to their hosts. Some of the non-sacramental liturgical worship can be shared with other Churches and ecclesial communities are the way of the Cross, Palm Sunday processions, etc.

2. Under what conditions can funeral rites of the Catholic Church be granted to members of a non-Catholic church or ecclesial community?

Funeral rites of the Catholic Church can be granted to members of a non-Catholic church or ecclesial community, if it is not contrary to their will and provided that their own minister is unavailable and the general provision of Cannon Law do not forbid it.  For instance, at the request of a Catholic partner, Catholic funeral can be given to his or her non-catholic partner who is dead.

3. Mentions some cases when prayers can be said for non-Catholic Christians? What is the teaching of the Church on mentioning names of non-Catholics in the Eucharistic Anaphora?

Blessings or prayers given for Catholics may also be given to non-Catholic Christians who request them. We can say prayers for other Christians who are living or sickly or dead, and for the needs and intentions of other Churches and ecclesial communities and their spiritual heads; these prayers may be offered during the litanies and other invocations of liturgical services. However, according to the Church, mentioning of the names of non-Catholic is not allowed during the Eucharistic Anaphora.

Sharing in Sacramental Life, Especially the Eucharist

1. When is it permitted for a Catholic to receive the sacraments of penance, Eucharist and anointing of the sick from a minister of an Eastern Church? Give a typical case.

When the following conditions are fulfilled, it is permitted for a Catholic to receive the sacraments of penance, Eucharist and anointing of the sick form a minister of an Eastern Church.

 a) There must be a genuine spiritual advantage.

b) The danger of error and indifferentism is avoided.

C) It is physically and morally impossible to approach a Catholic minister.

A typical case: Mary a Catholic woman working in Saudi Arabia had no way of attending Holy Mass. However, Theresa a friend of Mary told her that a priest from one of the Eastern Churches is going to celebrate Holy Mass in her home without the notice of the government official. In this situation Mary is permitted to receive the sacraments of penance and Eucharist from the minister of Eastern Church.

2. When is it permitted for a Catholic minister to administer the sacraments of penance, Eucharist and anointing of the sick to a member of one of the Eastern Churches? Give a typical case.

A Catholic minister can administer the sacraments of penance, Eucharist and anointing of the sick to a member of one of the Eastern Churches, if they ask for these sacraments of their own free will and are properly disposed. However, in these case, due consideration  should be given to the discipline of the Eastern Churches for their own faithful and, any suggestion of proselytism - the act of attempting to convert people to another opinion and, particularly, another  religion – should be avoided.

A typical case: Fr. Mathew, a Catholic priest, is the only Chaplain in a hospital. One day a man came to Fr. Mathew and requested him to administer the sacrament of anointing of thensick to his father who is dying. The dying person and his family belong to one of the Eastern Catholic Churches. However, since they requested for the sacrament and the person is in danger of death, Fr. Mathew can administer the sacrament of the anointing of the sick. 

3. What are some of things that we should be attentive about in these cases of sharing in sacramental life?

The celebration of sacraments in a concrete community is the sign of the reality of its unity in faith, worship and community life. Thus, Eucharistic communion is inseparably linked to full ecclesial communion and its visible expression. However, the Catholic Church teaches that by baptism members of other Churches and ecclesial Communities are brought into a real, even if imperfect communion, with the Catholic Church.

In general the Catholic Church permits access to its Eucharistic communion and to the sacraments of penance and anointing of the sick, only to those who share its oneness in faith, worship and ecclesial life. Nevertheless, under the following conditions, a Catholic minister may administer these sacraments; if the person is in danger of death, is unable to have recourse for the sacrament desired to a minister of his or her own Church or ecclesial Community, ask for the sacrament of his or her own initiative, manifest Catholic faith in this sacrament and be properly disposed. A Catholic who finds himself or herself in the circumstances mentioned above, may ask for these sacraments only from a minister in whose Church these sacraments are valid or from one who is known to be validly ordained according to the Catholic teaching on ordination. The reading of Scripture during a Eucharistic celebration in the Catholic Church is to be done by members of that Church, except when the Bishop of the diocese gives permition to a member of another Church or ecclesial Community. The homily is reserved to the priest or deacon.  Members of other Churches or ecclesial Communities may be witnesses at the celebration of marriage in a Catholic church. Catholics may also be witnesses at marriages which are celebrated in other Churches or ecclesial Communities.

                                   

Directory on Ecumenism - Comment

Sharing in Spiritual Resources

Ghislain Mbilizi

The two essential facts that should be kept in mind in sharing spiritual activities and resources are the existing communion among Christians by virtue of baptism and this communion is not a perfect one due to differences among Christians.

Concelebration with ministers of other churches or ecclesial communities is not allowed. In fact such an act would be sign of full communion which is not there.

Prayer in common is encouraged. In fact, “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 these other Christians. Shared prayer is in itself a way to spiritual reconciliation.”(108) and the major concern of this prayer should be the restoration of Christian unity.

This prayer is recommended for these occasions:

 Praying for common problems like “peace, social concerns, mutual charity among gnity of the family, the effects of poverty, hunger and violence, etc. The same may be said of occasions when, according to circumstances, a nation, region or community wishes to make a common act of thanksgiving or petition to God, as on a national holiday, at a time of public disaster or mourning, on a day set aside for remembrance of those who have died for their country, etc. This kind of prayer is also recommended when Christians hold meetings for study or common action.” (109)

Care should be taken in organizing the common prayer: there should be cooperation among the leaders of the churches or communities involved in deciding in manner in which the prayer will be conducted, taking in to consideration the prayer structures of all the churches or communities involved, liturgical discipline (specially with the eastern churches) insisting on our common heritage and making sure that the version of the Bible to be used is acceptable to all. The place of worship should be agreed upon.  Liturgical dress may be used. However, the differences among Christians should not be ignored for convenience sake.

Such prayer sessions are not encouraged on Sundays and other days of obligation. Catholics (Eastern Catholics will follow their laws) are obliged to participate to mass on Sunday because it is the day of the Lord. And even on other days, the ecumenical prayer session does not replace the mass.

As far as non-sacramental worship is concerned, Christians can prayer together the official prayer of their different churches of communities to come to a better appreciation of each others’ prayer tradition. “In liturgical celebrations taking place in other Churches and ecclesial Communities, Catholics are encouraged to take part in the psalms, responses, hymns and common actions of the Church in which they are guests. If invited by their hosts, they may read a lesson or preach.”(118). They can wear their liturgical dress if it accepted by their host.  Sensitivities have to be respected. And if the ministers of other churches are invited, they have to be treated according to their rank by Catholics.

It depends on the prudent judgment to grant funeral mass to non-Catholics. This should be according to the will of the deceased.

“Public prayer for other Christians, living or dead, and for the needs and intentions of other Churches and ecclesial Communities and their spiritual heads may be offered during the litanies and other invocations of a liturgical service, but not during the Eucharistic Anaphora. Ancient Christian liturgical and ecclesiological tradition permits the specific mention in the Eucharistic Anaphora only of the names of persons who are in full communion with the Church celebrating the Eucharist (121)”.

For sacramental life with the Eastern Churches, “Whenever necessity requires or a genuine spiritual advantage suggests, and provided that the danger of error or indifferentism is avoided, it is lawful for any Catholic for whom it is physically or morally impossible to approach a Catholic minister, to receive the sacraments of penance, Eucharist and anointing of the sick from a minister of an Eastern Church.” (123) However, they should respect the discipline of the Eastern Churches like frequent communion, confession before communion. Typical examples can include travelers who find themselves in places where the Catholic Church is not present, sick people in the hospital with no catholic chaplain…

Likewise, a catholic minister can administer these sacraments to Eastern Christians “who ask for these sacraments of their own free will and are properly disposed.” (125). There should no suggestion of any proselytism. Here again, travelers, diplomats, sick people are typical examples.

All this should be done in respect of the discipline and tradition of the two Churches involved and for no proselytism reason.

Ecumenical Directory - Discussion Points

Themes for Study/Sharing (continuation)

Part IV: Communion in life and spiritual activity among the baptized

Communion in life and spiritual activity among the baptized (92-160)

 A.    The sacrament of baptism (92-10)

1.                  What are the essentials for validly administering the sacrament of Baptism?

2.                  In ecumenical dialogue on the Sacrament of Baptism, what two dimensions of the sacrament of Baptism must be taken up?

3.                  About accepting the validity of the Sacrament of Baptism of other Christian communities, what are the three points to be kept in mind?

4.                  Mention the Churches or ecclesial communities whose Baptism is recognised as valid by the Catholic Church in Kenya. Which are the ones whose Baptism is not recognised (here in Kenya)?

5.                  What is the guideline on Catholics standing as God-parents at the Baptism of a person in one of the Communities of the Reformation? Explain the reason behind the guideline.

6.                  What is the guideline on Catholics standing as God-parents at the Baptism of a person in one of the Eastern Orthodox or Oriental Churches? Explain the reason behind the guideline.

7.                  Are non-Catholic Christians allowed to stand in as God-parents in a Catholic Baptism? Explain.

8.                  While receiving a Christian from the Eastern Churches, what guideline is to be observed for the sacrament of Confirmation?

9.                  While receiving a Christian from the Communities of the Reformation to full communion with the Catholic Church, what guideline is to be observed for the sacrament of confirmation?

10.              What is the current practice in Kenya in receiving a Baptised non-Catholic to full communion in the Catholic Church?

11.              Can the sacrament of Baptism be jointly conferred by two ministers belonging to different Churches or ecclesial communities? Give reason for your position.

12.              Does the sacrament of Baptism fully incorporate a member to the mystical Body of Christ? What is the understanding of the Catholic Church? What do the Communities of the Reformation teach on this?

Ecumenical Directory - Summary and Comments (6th Januray)

Part III: Ecumenical Formation

A.    What are some important means of ecumenical formation?

When we talk of the importance of the means for ecumenical formation, we mean that all the faithful have to be taken into consideration and they are to be animated by the ecumenical spirit. There should not be any segregation of hatred towards other churches, because all the Christians worship the same God and final destination also is the same. Therefore, in the ecumenical formation, the ecumenical spirit is the core point for the unity. The ecumenical spirit is the one that will tie all Christians in one cord of harmonious music. Thus, all the faithful should be formed in the line of the ecumenical spirit despite the fact that all the churches have their own missions and tasks to be carried out in the world and in society. The Christians must be filled with the spirit of Christ, the gift prayed for by Christ before his passion, the grace of unity. These are the primary importance of the ecumenical formation in the line of unity. The formations should bring some genuine changes of attitude and conversion of the heart. Then the person should be at peace to himself or herself. Once it is done then that person should establish unity with Christ, with the Father and with the neighbor. At last, there should be very active communion from the individual faithful with the universal church, not leaving out his or her particular church.

To achieve the goal of the ecumenical unity, the directory for the application of principles and norms on ecumenism has proposed some means of and settings for formation.

Means of Formation

The directory for the application of principles and norms on ecumenism speaks of several means of formation that are particular to the Christian unity.

1.      Hearing and Studying the word of God

For all the churches, the scripture is the foundation of their existence as independent churches. For the Catholics, the scripture and tradition are the Supreme rule of faith, food of the soul, the pure and enduring source of spiritual life. The other churches and the ecclesial communities too have the same deep love and reverences for the Holy Scripture. This means the word of God is the same for all. Thus, the word of God is to be approached with religious attention. This will indeed open up a way forward to strengthen the path towards unity.

2.      Preaching

 The preaching is another means of formation. Pope Paul VI says: as evangelizers, we must offer Christ’s faithful not the image of a people divided and separated by unedifying quarrels, but the image of people who are mature in faith and capable of finding a meeting-point beyond the real tension, thanks to a shared, sincere and disinterested search for the truth. Preaching should be in the line of revealing the mystery of unity of the church, which will promote the visible unity of Christians. In preaching any aggressive or improper use of scriptures must be avoided.

3.      Catechesis

During the religious instruction there should not be only a doctrinal teaching. Rather there should be an initiation into the Christian life as a whole with full participation in the sacraments of the church. The teaching is a real formation of transformation. Therefore, religious instructions should be in an ecumenical attitude and it should be according to the Apostolic Exhortation Catechesi Tradendae 32-33.

a)      The order of the hierarchy of truth must be explained well and must be respected. There should be avoidance of the expressions and ways of presentation of the doctrine that can bring some obstacle in dialogue.

b)      The teachings of other churches and ecclesial communities must be presented correctly and honestly because there are also valuable teachings such as the means of salvation in ecclesial communities. This will lease the tension, when truth of faith is known by all Christians of all churches.

c)      Catechesis should help the children, young guys and adults to cultivate the true desire for unity. Moreover it should foster real effort to purify and remove all the obstacles, not the doctrinal omission but, by aiming at the perfect unity that the Lord wills and means it.

d)     There should be a formulation of the new catechism in the local church in order to bring the mutual understanding between the Catholic and the other churches. This new catechism’s reference point should be always Catechesi Tradendae and with the approval of the Bishop of that particular diocese.

4.      Liturgy

The liturgy is the primary and indispensable source for the faithful to derive the true Christian spirit. It brings unity among all who believe in Christ. It is an agent of unity because everybody participates fully in the celebration with full conscience. In this way the faithful can give an example to others by their way of life.

The Holy Eucharist is the wonderful sacrament in which the unity of the church is both signified and brought about. While celebrating the Eucharist the participants learn to offer themselves together with the Celebrant.

There should be regular and fidelity in organizing prayer for Christian unity according to the indication of the directory.  The unity week could be 18 -25 January or between Ascension and Pentecost. It is symbolic because in this period the Holy Spirit may confirm the church in its unity.

5.      The Spiritual Life

In the ecumenical movement the priority should be given to the conversion of heart, spiritual life and its renewal. The change of heart, holiness of life is the soul of the whole ecumenical movement. Thus, the Faithfull’s spiritual life should be Christ the savior as its center and the glory of God the father as its goal. This idea should be shared in the ecumenical movement as the focal point through witnessing the gospel life.

Catholics are also called to give value to some good elements and sources of spiritual life of other churches and ecclesial communities. Because, all the good things belong to the church of Christ such as the Holy Scripture, sacraments and some sacred actions, faith, hope, charity and the gift of the Spirit. There should be practical knowledge of other traditions of spirituality too like mystical tradition of East, monastic spiritual treasure, worship and piety of Anglicans and protestant spirituality.

6.      Other Initiatives

There should be close collaboration in social and charitable sphere of daily life. It should be in the context of school, hospital, prison etc. this is where, if implemented, we can see the social application of the gospel.

B.     Name and briefly describe some settings for formation.

There are some settings proposed in the directory for the application of principles and norms on ecumenism. These places could be the places of human formation as a mature Christians in the sense of companionship and communion.

7.      The family

Family is the first church. Rightly the second Vatican Council calls it “the domestic church.” The family is the first place in which unity can be fashioned. The each member of the family is different and learns to accept and respect each other. In this way the family as a Christian identifies and makes itself ready as a community for others. Therefore, it should be open to the church and also to the human society for dialogue and social involvement. The parents should, by their example and deeds, are the first preachers of the faith to their children. If it is done in a manner in early age then the children will grow without any problem.

In mixed marriage, the family has the duty to proclaim Christ with the fullness implied in the common baptism.

8.      The Parish

The parish as an ecclesial unity should proclaim itself to be the place of authentic ecumenical witness. The parish should educate the members in the ecumenical spirit. The form of the homily and catechesis should be in the line of ecumenism. It should have a pastoral program of promoting ecumenical activity. This will certainly help to understand all the Christians and collaborate closely in harmony with one other.

9.      The School

The school is another good place where the ecumenical formation can be given. All levels of schools should give an importance to the ecumenical religious teaching and the aim should be training of the hearts and minds of the students with human and religious values. This would bring tolerance and acceptances of other Christian and religious groups.

The school should be the place of development in the line of the spirit of charity, of respect, and of dialogue. The education should wipe out all the languages and prejudices that bring division between Christians. The students should be taught genuine ecumenism according to the doctrine of the church. History and arts should be explained well in terms of early conflict and division in the history of the Church, the ecumenical problems that we have today in the spirit of dialogue and unity.

10.  Groups, associations, ecclesial movements

The Christian life has been enriched by variety of expression, enterprises and spiritualities according to the Charism given by the Spirit for the building up of the church, revealing the clear distinction of the tasks in the service of the community. Those who are involved in such groups should be filled with a solid ecumenical spirit. There should be living example of their baptismal commitment in the world. This baptismal commitment has to be in communion with other churches and ecclesial communities and it should be carried out on the basis of a sound formation in the light of Christian wisdom.