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.

Ecumenical Directory - Summary and Comments (6th February)

Ecumenical formation:

Initial Formation of Future Ordained ministers

The Challenge of Ecumenical Formation

I remember saying here last week that those who are difficult to convince about Ecumenism, are seminarians. This is certainly because neither most of the seminarians did not have the chance to take a course in Ecumenism nor have they seized the opportunity that was offered to them. We could also blame some teachers who fail to offer Ecumenical dimension to their courses.

            According to the directory of Ecumenism, the formation in Ecumenism of the future ordained ministers is important. The directory maintains that each and every future ordained minister must develop an ecumenically friendly and dialogue oriented language (D E 70). Besides this, a thorough Ecumenical formation of the seminarians articulated around: Doctrine and a practical field ecumenical experience must be given. However, these courses, and these Ecumenical encounters must be done according to the provisions made by the universal church, the Episcopal conferences and must by all means avoid ambiguity of any sort (D E 71).

            What is the doctrinal formation all about?

-          Every subject must have an Ecumenical dimension.

The seminarians should know that at the forefront of everything is faithfulness vis-à-vis the revealed truth, the deposit of faith received from the Apostles, and the Fathers of the Church (D E 73). It seemed to me that we are faithful to the revealed truth in keeping with the faith the Catholic Church has always professed. Consequently, none of these truths cannot and should not be altered in the name of Ecumenism.

            Secondly the seminarians should be taught the distinction to be made between the truth and the way these truths are theologically stated. The deposit of faith, the truth is different from the formulation (Misterium Ecclesiae n.5).  Then they are to be moulded in perceiving the difference between the apostolic tradition and strictly ecclesiastical traditions. Lastly, they have to learn the permanent values of the dogmatic formulations. D E 75 insists on maintaining the hierarchy of the truth (doctrines to be believed, but knowing that these doctrines do not have the same importance as far as the mystery of the revelation in Christ is concerned). 

-          Ecumenical dimension of theology in general

To achieve this Ecumenical dimension of theology in general, cooperation and reciprocal coordination between the catholic and non catholic professors in each of the theological discipline must be attained.

·                     Discussions could be raised around the Christian patrimony of truth common to all (Pentecost for instance)

·                     Cooperation and collaboration in exploring the riches of our different liturgies, spiritualities, and doctrines proper to each communion. This is to help us understand in a deeper way the nature of the Church.

·                     Explore the matters of faith and morals on which we disagree hoping that such an activity will lead us to probe deeper and deeper into the Word of God and understand it better.

-          The Ecumenical dimension of individual theological discipline

The teachers are encouraged in each and every subject to explore the link between the particular subject and the mystery of unity (is there any way unity could be achieved in this?) (Remember that authentic Christian tradition has to be maintained).

Indulge in a comparative study in all the subjects (scripture, liturgy, apostolic fathers, dogmatic, moral, history, canon law (Divine, Ecclesial (culture, tradition))).     

-          Course on ecumenism: check out for Father George’s, SDB syllabus on Ecumenism.

-          And then an Ecumenical experience with other Christian churches or ecclesial communities. This includes meeting the seminarians if there are of these communities for exchange and constructive talk and having a contact with the laity of the communities.

 Guidelines for the Ecumenical formation of ministers and collaborators (catechists, teachers and other lay helpers)

1^st is the doctrinal formation. Is almost the same as what has been described up at the exception that adaptations be made according to different localities, according to different congregation, societies of apostolic life, monasteries, and laity.

2^nd is the ecumenical experience.

This is useful to translate the theoretical acquired knowledge into practice through exchange of information, or cultural exchange, spiritual encounter or even material help.