Pope Benedict XVI and ecumenism

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Nadezda 072	Pope Benedict XVI and ecumenism		Lead	[-]
Member Posts: 243 09/21/06 15:57:34	Tags : None In these turbulent days, besides the worries of the sudden confrontation with Islam, there is a unnoticed stray of light on another side. I would like to write down some rather "impressionistic" remarks concerning the hope of a profound approach between Christians. It reveals itself to be an unreversible stream, whatever reserves there are. The spirit of it could be recognized Actually, the meeting of the Theological comission for the dialog between Roman Catholic and Orthodox Churches is being held in Belgrade from the 18th to the 25th (or 26th) of September. I don't present any news or extracts from the press, if there are any. I did not have the time for checking. Today is the Feast of the Birth of the Most Holy Mary Mother of God with us an occasion on which a solemn service was celebrated in the Church of St Mark in Belgrade. The Metropolitan John Zizioulas of Pergamon presided at the Divine Liturgy with concelebrants from other Orthodox churches represented within the conference. He delivered a speach pointing the willing for unity as a healing of the wound on the Body of Christ. At the end of the service he went to the present Roman Catholic prelates and greeted them with a kiss. On Saturday, 23rd, Cardinal Walter Kasper will preside at the service in the Catholic Church of the Assumption of Mary Mother of God. I am very much looking forward of attending it. As for the atmosphere, there were many people present in the church although it is a working day. When the service was over the cortege of prelates of both confessions was equally greeted by the congregation. I for example kissed the hand of Cardinal Kasper, as it is a habit of greeting a priest with us. So did the other people. There were cordial smiles and spontaneous hand-shakes all around. That was not the case before, the people were much reserved when meeting the non-Orthodox priests. Meeting the kind eyes of Cardinal Kasper I wanted to tell him of his Pope's merit to all this beautiful moments but was to shy to speak to him. My friends and I left the church with a sence of full joy. Pease, pray for the success of this meeting. As the Metropolitan repeated today, it is only the Holy Spirit who could bring the full unity of the liturgical communion among Christians.
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rcesq	Re: Pope Benedict XVI and ecumenism	#1	[url]	[-]
Posts: 1844 09/21/06 23:39:13	Fantastic, Nadezda. Yes, the little I have read about this commission meeting was entirely positive and hopeful. Imagine what an achievement it would be if the schism of the 11th century could be mended. Such unity would be especially meaningful, as you point out, in current troubled times. We should all pray that the participants will be inspired by the Holy Spirit. Here's an article from Fox News about the meeting: Fox News *Quote:* Roman Catholic, Orthodox Church Dignitaries Seek Unity Monday , September 18, 2006 BELGRADE, Serbia Top Roman Catholic and Orthodox dignitaries declared Monday that the time has come to close the ages-old rifts between the ancient branches of Christianity and bring East and West closer together. Representing the world's 1.1 billion Catholics and more than 250 million Christian Orthodox, sixty bishops, metropolitans and cardinals 30 from each side convened in the Serbian capital Belgrade for a renewed "theological" dialogue while acknowledging that much wider issues are involved. "East and West have been estranged from each other since the 11th century," said Orthodox Metropolitan John Zizioulas, referring to the historic schism in 1054 when the spiritual leaders in the Vatican and in Constantinople now Istanbul, Turkey severed ties over the rising influence of the papacy. That split was sealed then with an exchange of anathemas spiritual repudiations, which were lifted in the 20th century but only with halting progress toward restoring bonds. "We experience in our time that European nations unite and create one family," he said. "It is time to recover the ancient unity. ... East and West meet now not only on the theological level, but also on the political level." Cardinal Walter Kasper, the Vatican's most senior figure on Christian unity, said the long-separated branches should turn to their "unity in God, one faith, one baptism." "We look to the future to build unity for Europe," he added. * * * * Interfax published excerpts of a message about the commission from Roman Catholic Archbishop Tadeusz Kondrusiewicz, to the clergy and laity in Russia: *Quote:* Moscow, September 12, Interfax - Archbishop Tadeusz Kondrusiewicz, head of the Archdiocese of the Mother of God in Moscow, lays his hopes on the theological commission for dialogue between the Roman Catholic and national Orthodox Churches. * * * * This good news has inspired hope for development of Catholic-Orthodox relations. By Gods mercy, we resume discussing problems to be settled on our way towards unity, the archbishop states . . . . He recalled that Pope Benedict XVI was optimistic about the upcoming meeting, describing it as a new stage in the dialogue and noted that the Roman Catholic and Russian Orthodox Churches in their defense of moral values in face of the challenges of secularism, moral relativism and ever more threatening liberalism, should confirm their desire of unity in practice. Archbishop Kondrusiewicz is convinced this would become a vivid testimony that problems of todays fragmented world can be settled through dialogue. With all the complexity of the problems, it is nave to believe that the resuming talks would be easy and able to settle all the problems of our relationships. It should be remembered however that ecumenical dialogue is an expression of the will of Christ and the work of the Holy Spirit and we all are called to be instruments in His hands, he stressed. More here: Interfax
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mag6nideum	Re: Pope Benedict XVI and ecumenism	#2	[url]	[-]
Member Posts: 1920 09/22/06 01:26:31	Great news Nadezda and rcesq. Let us keep praying that at least the first great schism in Christianity will be healed fully very soon. When it comes to the second one, the Reformation of the 16th century and the resulting thousands of denominations in Protestantism, I cannot at present see an easy solution, although things certainly are a-moving in ways that I would not have foreseen two decades ago. The whole Islam-question could perhaps ultimately be the moving force for greater unity between Protestantism and Catholicism. I also find that the younger generation Protestants have much more openness, with less "baggage" than their grandparents, towards Catholicism. Of course I may be wrong! The world is larger than my country...
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Nadezda 072	Et unum sint	#3	[url]	[-]
Member Posts: 243 09/23/06 03:47:58	*Quote:* Imagine what an achievement it would be if the schism of the 11th century could be mended. Rcesq, thank you for pointing the articles about this important event. It seems to me they are a bit scarce in general. They especcially reflect the church policies. It is an important factor, that can not be neglected. Now, let the academic theologians do their best with pure hearts, according to the God's Will. The theologians as guardians of the doctrines are at the moment our representatives. In fact, all of us who confess our faith are somehow theologians, aren't we. *Quote:* I also find that the younger generation Protestants have much more openness, with less "baggage" than their grandparents, towards Catholicism. Mag6nideum, that is what I felt within my congregation particularly in the presence of the Catholic prelates at the Feast two days ago in the Orthodox Church of St Mark in Belgrade - a specific melting of hearts.
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galantarie	Re: Et unum sint	#4	[url]	[-]
Member Posts: 5022 09/23/06 11:39:32 Member	Though not specifically on relations with the Eastern Churches, here is John Allen, Jr. take on the position of Our Holy Father's interfaith-dialogue: *Quote:* Some have taken the present crisis as additional confirmation that Benedict XVI is adverse to the whole enterprise of inter-faith dialogue, citing in this regard his criticism of John Paul II's 1986 Assisi summit, in which he called together the leaders of diverse religious traditions, such as the Dali Lama, muftis, rabbis, the Archbishop of Canterbury, and many others, to pray for peace. Ratzinger's concerns are a matter of public record. He told a German newspaper at the time: "This cannot be the model!" In a 1987 press conference, Ratzinger said the common interpretation of what had happened in Assisi, which was that participants recognized each had a valid set of beliefs based on different historical experiences, was false. "That is the definitive rejection of truth," he said. "The debate on religions has to be begun all over. The category of truth and the dynamism of truth are put aside. The attitude that says that we all have values and nobody possesses the truth expresses a static position and is opposed to true progress. To accept that historical identity is to imprison oneself in historicism." He returned to the theme in his 2003 book, Truth and Tolerance. "It is in disputable that the Assisi meetings, especially in 1986, were misinterpreted by many people," he wrote. "We should not lightly set aside such questions." Yet as should be clear, Ratzinger's concern was not the idea of conversation with other religions in itself, but the potential for such gatherings to promote a sort of religious relativism in which all religions are seen as equally valid. Whatever one makes of this stance, there's little evidence to suggest that Benedict XVI is hostile on principle to inter-faith dialogue and cooperation. On the contrary, he attended the 2002 summit in Assisi called by John Paul II, and riding back to Rome on the Vatican-sponsored "peace train" afterwards, he pronounced the day highly positive. In the passage quoted above from Truth and Tolerance, he went on to state, "It would be wrong to reject, completely and unconditionally, multi-religious prayer of the kind I have described." In a Sept. 20 editorial, The New York Times said that Benedict "has been a no-show at inter-faith gatherings in Assisi," asserting that because he chose to send a message last year, "his absence speaks louder than his words." Without entering into a discussion about whether Benedict's commitment could be greater, it should be noted that John Paul II himself only went to Assisi three times (1986, 1993 and 2002), and sent a message in all the other years that Sant'Egidio or other groups organized inter-faith events. In fact, the last time John Paul showed up in Assisi, Ratzinger was with him. Hence the Times' admonition seems a bit overdrawn. Benedict does, perhaps, have a different conception of the aim of inter-religious dialogue. He tends to believe progress will come less from abstract theological exchange, since the great doctrinal differences among the religions are destined to endure, than from concrete cooperation on social, cultural and political questions where the religions have shared values, such as struggles against poverty, war, and assaults on the integrity of human life. That, for example, was the point of his four-hour reunion with Hans Kng last summer at Castelgandolfo, when Benedict essentially endorsed Kng's "World Ethics Project," an effort to delineate just such a set of shared values. Time is running out: NCR is moving its e-mail lists to a new user-authenticated system. To continue to receive e-mail alerts for this column, you must re-subscribe before Oct. 12. Follow this link: Sign-up Page. The new system will help you and us control spam. One of the ironies of the present controversy is that in this approach to inter-faith relations, Benedict has assumed that Muslims would be his most natural allies. He has said repeatedly that he admires their commitment to clarity about their own identity; no one expects a Muslim to back away from a strong conviction that there is no God but Allah, and that Mohammed is his prophet. In that sense, Benedict has long felt that in the attempt to balance inter-faith openness with fidelity to one's own tradition, he should find a receptive partner in Islam. His readiness for conversation seems clear. When Ayatollah Mohammad Emami Kashani, for example, a member of the powerful Council of Guardians in Tehran, wrote a book comparing Islamic and Christian eschatological themes in the late 1990s, then-Cardinal Ratzinger swapped theological ideas with him in the Vatican. In 1999, Ratzinger joined Prince Hassan of Jordan, Orthodox Metropolitan Damaskinos, Prince Sadruddin Aga Khan (a former United Nations official and an Ismali Muslim who died in 2003), and former French chief rabbi Rene Samuel Sirat, in launching the Foundation for Interreligious and Intercultural Research and Dialogue in Geneva. The foundation is dedicated to promoting relations among Jews, Christians and Muslims. Ratzinger also took part in a Christian-Muslim dialogue sponsored by the Orthodox Patriarchate of Constantinople in the 1980s. Immediately after his installation Mass last year, Benedict thanked Muslims for attending an inter-faith meeting. "I express my appreciation for the growth of dialogue between Muslims and Christians," he said. "I assure you that the Church wants to continue building bridges of friendship with the followers of all religions." None of this, of course, is to suggest that his citation of Emperor Manuel II Paleologous was a shining example of inter-faith outreach. But there's little evidence that it's part of a pattern of complete closure. Benedict XVI said on Sept. 17 that he wants a "frank and sincere" dialogue with the followers of other religions, and his track record provides a basis to take him at his word. In other words, we must be sound in Our doctrine, and true to Our faith, for mutual respect and dialogue to actually occur. To be relativistic and condencending is an afront to other Faiths. They fear this is a ploy needing favors in return. It should never be "You give a little, and I'll give a little." That is childish, deceitful, wrong...wrong,...wrong! Only when we have a clear print of Our doctrines, what we really believe...and lay that clearly out for others to know and understand; and others do likewise, so that their position is clearly forthright, can there be mutual understanding. Then we can expand on on commonalities; and not focus on our differences. A bond can be honestly made with shared goals and beliefs. "I have a mustard- seed; and I am not afraid to use it." [Ratzinger:"Salt of the Earth"] May Our Papa's radiant-light continuously shine forth to illuminate Christ for the world!
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Nadezda 072	Re: Et unum sint	#5	[url]	[-]
Member Posts: 243 09/25/06 14:01:58	Well, the inter-Christian dialogue has nowadays focused to the level of theology. I truely believe that it could be fruitful on this field. I also suppose, listening to some representatives on both sides of the dialogue, that they are sound of their own doctrine but also very competent on the subtleties of the intercolutor's faith. It is indeed fascinating to me. I totally agree with you, Galantarie, that the dialogue should not sound like: "You give a little, and I'll give a little." That is not only "childish, deceitful, wrong", as you say, but is appropriate to the political sphere. I am very much afraid that if they reach the ground of the church politics there would not come to a conclusion for a long time. I hope and want to believe that there could be a sincere talk rather as exploring the truth with openess and charity among each other. For they are supposed to be serious and responsible theologians who don't relly upon relativism but on the firm Faith in the Truth which is Christ our Lord. We have also heard from one of the participants (I am afraid I don't know his name, he supposedly come from the Ecumenical Patriarchate) an acknowledgement that both sides - Catholics and Orthodox have their distinctive values which could as an enrichment be shared to and aprehended by the other. It was not a courteous speech in the presence of the partners in dialogue, but an adress to the people in his own Church during the Holy Liturgy on Sunday. It sounds like a new and refreshing tone to me. Galantarie, I have only one remark on the use of plural when reffering to the Eastern Churches not only in your post but more commonly in some of the press. It is correct only if you mean by it the different churches: such as Orthodox, Monophysites (Armenian and Coptic) and some others in the Near East. For there is one Orthodox Church in the ecclesiastical sence. There is the same liturgical order (divine liturgies written by St Basile the Great, St John Chrysostomos, St Gregory the Great and some even more ancient services the use of which depends on the day of the church year) sang in different languages but always clearly recognized all around the Orthodoxy, there are unique sacraments which are shared everywhere nevertheless where a faithfull comes from, and so on.
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mag6nideum	Re: Et unum sint	#6	[url]	[-]
Member Posts: 1920 09/25/06 14:21:30	Nadezda, I really like and appreciate your experiences and views on this issue and on the Orthodox Church that clearly means so much to you. How I wish I could attend a service in your church; one in which the full beauty of your liturgy could be experienced. My second wish is that you could be at my side to explain the finer points of the liturgy! PS: I have once read a bit about the Monophysite Church, but can remember very little. So, this is something that I should tackle again.
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Unicorn	Benedict XVI and Ecumenism	#7	[url]	[-]
Member Posts: 1825 09/26/06 20:59:24	Nadezda, may I offer my compliments for beginning the Ecumenism thread. It is particularly timely, given Il Papa's upcoming trip to Turkey and to the historic Patriarchate of Constantinople. I will follow this thread with great interest, as there is so much to learn about our Christian brethren from the Orthodox Church. I have not forgotten the great love with which the patriarchs and prelates of the Orthodox Church sang their prayers at the Funeral Mass of John Paul the Beloved -- that was the first time I had ever heard the great Orthodox chants, and as a Catholic, may I say that I was greatly moved by the presence of the Orthodox patriarchs in that farewell to our beloved Papa Wojtyla. For now, however, may I offer this contribution to the thread. Here is a collection of Il Papa's speeches and letters addressed to various prelates and groups of the Catholic Church, the Protestant Churches, and the Orthodox Churches, in which we may read his continuing thoughts and teachings on Christian unity. I have also included speeches to our Jewish and Muslim brethren, with whom we continue to dialogue. And, because no discussion of Ecumenism can really be complete without some reference to the great Vatican II documents on Christian unity, I have tried to include some excerpts from these historic documents. So too must we include excerpts on Christian unity from the Catechism of the Catholic Church, and from John Paul the Beloved's great Encyclical, Ut Unum Sint. I regret, however, that I was not able to include excerpts from Il Papa's articles that were written when he was a Cardinal. I am hoping that some of you who have links to these articles can share them, and some excerpts with us. That being said, I ask, with your gracious permission, Nadezda, that this thread be dedicated to the success of Il Papa's trip to Turkey, and to the ultimate fulfillment of our shared hopes for the unity of the Christian Churches. ********************* A record of the many advances in Ecumenism must commence with some insight into the great documents on Christian unity that became part of the Magisterium of the Catholic Church following the conclusion of the Second Vatican Council, namely: Lumen Gentium, Unitatis Redintegratio, and Nostra Aetate; and of course, the Catechism of the Catholic Church and John Paul the Beloved's historic encyclical on Ecumenism, Ut Unum Sint. Lumen Gentium Dogmatic Constitution on the Church 21 November 1964 Quote:** 15. The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. (14) For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. (15) They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God.(16) They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power. Some indeed He has strengthened to the extent of the shedding of their blood. In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He prompts them to pursue this end. (17) Mother Church never ceases to pray, hope and work that this may come about. She exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the earth. 16. Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126); But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohamedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128 ) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.(20) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.(129) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",(130) the Church fosters the missions with care and attention. Unitatis Redintegratio Decree on Ecumenism* *Quote:* 7. All the faithful should remember that the more effort they make to live holier lives according to the Gospel, the better will they further Christian unity and put it into practice. For the closer their union with the Father, the Word, and the Spirit, the more deeply and easily will they be able to grow in mutual brotherly love. 8. This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name, "spiritual ecumenism." Nostra Aetate Declaration on the Relation of the Church to Non-Christian Religions 28 October 1965 *Quote:* 5. We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man's relation to God the Father and his relation to men his brothers are so linked together that Scripture says: "He who does not love does not know God" (1 John 4:8 ). No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned. The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to "maintain good fellowship among the nations" (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15) Catechism of the Catholic Church "Toward Unity" Nos. 820 822 *Quote:* 820 "Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time." Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me." The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit. 821 Certain things are required in order to respond adequately to this call: - a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward unity; - conversion of heart as the faithful "try to live holier lives according to the Gospel"; for it is the unfaithfulness of the members to Christ's gift which causes divisions; - prayer in common, because "change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name 'spiritual ecumenism;"' - fraternal knowledge of each other; - ecumenical formation of the faithful and especially of priests; - dialogue among theologians and meetings among Christians of the different churches and communities; - collaboration among Christians in various areas of service to mankind. "Human service" is the idiomatic phrase. 822 Concern for achieving unity "involves the whole Church, faithful and clergy alike." But we must realize "that this holy objective - the reconciliation of all Christians in the unity of the one and only Church of Christ - transcends human powers and gifts." That is why we place all our hope "in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit." Ut Unum Sint (On Commitment to Ecumenism) Encyclical of John Paul II 25 May 1995 *Quote:* besides the doctrinal differences needing to be resolved, Christians cannot underestimate the burden of long-standing misgivings inherited from the past, and of mutual misunderstandings and prejudices. Complacency, indifference and insufficient knowledge of one another often make this situation worse. Consequently, the commitment to ecumenism must be based upon the conversion of hearts and upon prayer, which will also lead to the necessary purification of past memories. With the grace of the Holy Spirit, the Lord's disciples, inspired by love, by the power of the truth and by a sincere desire for mutual forgiveness and reconciliation, are called to re-examine together their painful past and the hurt which that past regrettably continues to provoke even today. All together, they are invited by the ever fresh power of the Gospel to acknowledge with sincere and total objectivity the mistakes made and the contingent factors at work at the origins of their deplorable divisions. What is needed is a calm, clear-sighted and truthful vision of things, a vision enlivened by divine mercy and capable of freeing people's minds and of inspiring in everyone a renewed willingness, precisely with a view to proclaiming the Gospel to the men and women of every people and nation. x x x Along the ecumenical path to unity, pride of place certainly belongs to common prayer, the prayerful union of those who gather together around Christ himself. If Christians, despite their divisions, can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them. If they meet more often and more regularly before Christ in prayer, they will be able to gain the courage to face all the painful human reality of their divisions, and they will find themselves together once more in that community of the Church which Christ constantly builds up in the Holy Spirit, in spite of all weaknesses and human limitations. (Photo courtesy of the Vatican Website) And thus we come to the Papacy of Benedict XVI, under whom new roads will undoubtedly be explored in the quest for Christian unity. Perhaps we should start from his memorable Homily for his Installation Mass: Homily of the Holy Father Benedict XVI Mass for the Beginning of the Petrine Ministry 24 April 2005 *Quote:* Here I want to add something: both the image of the shepherd and that of the fisherman issue an explicit call to unity. I have other sheep that are not of this fold; I must lead them too, and they will heed my voice. So there shall be one flock, one shepherd (Jn 10:16); these are the words of Jesus at the end of his discourse on the Good Shepherd. And the account of the 153 large fish ends with the joyful statement: although there were so many, the net was not torn (Jn 21:11). Alas, beloved Lord, with sorrow we must now acknowledge that it has been torn! But no we must not be sad! Let us rejoice because of your promise, which does not disappoint, and let us do all we can to pursue the path towards the unity you have promised. Let us remember it in our prayer to the Lord, as we plead with him: yes, Lord, remember your promise. Grant that we may be one flock and one shepherd! Do not allow your net to be torn, help us to be servants of unity! (All photos courtesy of the JKNIRP Website) These words of great comfort and hope from Joseph Ratzinger, the Successor to St. Peter, were heard with great joy by our brethren from the Eastern Churches, and from all Christian churches around the world. At the heart of Joseph Ratzinger's quest for Christian unity is this thought: that for any true progress to be made in the journey toward Christian unity, and indeed, in the Ecumenical effort, all peoples, from all faiths, must accept each other with respect, and always, with love. A "joyful realist", as a good friend of mine once described him, he knows the many challenges that are part and parcel of the Ecumenical effort, yet he looks, always, with faith and hope, to the love and mercy of God, Who is the Guide and Inspiration of all Christians. Here is a review, therefore, of his thoughts on Ecumenism, from two of his bestselling books; his homilies at Ecumenical gatherings, both in Rome and in his Pastoral Visits, thus far; his addresses before the delegations of other Churches and religious traditions; his letters; and interviews he has granted. I hope that these will help to give all those who visit the Ratzinger Forum, whether as members or as guests, a glimpse into the lifelong and profoundly heartfelt commitment of the gentle, wise and gracious Joseph Ratzinger to one of the most urgent issues of Christian life. (Note: I have supplied italics to emphasize some points in the excerpts. In the case of interviews, however, such as those granted by the then Cardinal Ratzinger to Peter Seewald, and later, as the Holy Father to German journalists, I have used underscoring to emphasize some points.) BOOKS God and the World (pp 452-453): *Quote:* The Church prays for Christians to be reunited. But who ought to join up with whom? The formula that the great ecumenists have invented is that we go forward together. Its not a matter of our wanting to achieve certain processes of integration, but we hope that the Lord will awaken peoples faith everywhere in such a way that it overflows from one to the other, and the one Church is there. As Catholics, we are persuaded that the basic shape of this one Church is given us in the Catholic Church, but that she is moving toward the future and will allow herself to be educated and led by the Lord. In that sense we do not picture for ourselves any particular model of integration, but simply look to march on in faith under the leadership of the Lord Who knows the way. And in Whom we trust. Are there any potentially spectacular reflections on that? No, since the unity of Christians cannot be restored by some kind of political coup or by cutting the Gordian knot with a sword. Its a matter of living processes. And neither a Pope nor a World Council of Churches can simply say, Dear friends, lets do it this way! Faith is something alive and deeply rooted in each one of us and is answerable to God. The Pope, as we are saying, has no totalitarian or absolute powers but is serving the obedience of faith. In faith you cannot simply order someone to do something, as certain ecumenical projects have assumed, so that now the leadership of the Church says to everyone, Friends, were going to leave a bit out here and add something on there that wont work. Either we have believed in the Lord and then you cant say, tomorrow well do it differently. Or, it was from the beginning a human construction and then everything is null and void in any case. No, faith is something living, and in it we have entrusted ourselves to the Lord, and it can never, through any possible political manipulations, be brought to some kind of formula of compromise. We can only humbly seek to essentialize our faith, that is, to recognize what are the real essential elements in it the things we have not made but have received from the Lord and in this attitude of turning to the Lord and to the center, to open ourselves in this essentializing so that He may lead us onward, He alone. Salt of the Earth (243): *Quote:* You have already mentioned that for Pope John Paul II the unity of Christians is the great vision of the millennium now ending. The Roman Catholic Church has made overtures and has gotten interconfessional dialogue rolling on the theological level. Is this unity of Christians at all possible? We have to see two things. On the one hand, the rapprochement of divided Christianity; on the other hand, that simultaneously further internal ruptures are coming into being. One should be wary of utopian hopes. What is important is that all of us constantly recall the essentials, that everyone try, so to speak, to jump over his own shadow and to grasp the real core in faith. Much is already done if no further inner ruptures occur. And if we grasp that in our separateness, we can agree about many things. I do not think that we can come very quickly to great confessional unions. It is much more important that we accept each other with great inner respect, indeed, with love, that we recognize each other as Christians, and that in the essential things we try to bear a common witness to the world, both for the right shaping of the worldly order as well as in terms of the answer to the great questions about God, about the origin and destiny of man. HOMILIES AND SPEECHES AT ECUMENICAL GATHERINGS IN ROME AND AT PASTORAL PILGRIMAGES Homily for the Liturgy of Vespers Conclusion of the Annual Week of Prayer Basilica of St. Paul Outside The Walls 25 January 2006 *Quote:* Deus caritas est (I Jn 4: 8, 16), God is love. The faith of the Church, in its entirety, is founded on this solid rock. In particular, the patient pursuit of full communion among all of Christ's disciples is based upon it: by fixing one's gaze on this truth, summit of divine revelation, it seems possible to overcome divisions and not to be discouraged, even though they continue to be gravely serious. The Lord Jesus, who broke down the "dividing wall of hostility" (Eph 2: 14) with the blood of his Passion, will not fail to grant to those who faithfully invoke him the strength to heal every wound. But it is always necessary to start anew from this point: "Deus caritas est". . . . If, under the human profile, love manifests itself as an invincible force, what must we, who "know and believe the love God has for us" (I Jn 4: 16), say? True love does not eliminate legitimate differences, but harmonizes them in a superior unity that is not ordered from the outside but gives form from within, so to speak, to the whole. As the mystery of communion unites man and woman in that community of love and life known as matrimony, it too forms the Church into a community of love, uniting a multiform wealth of gifts and traditions. The Church of Rome is placed at the service of that unity of love which, according to a saying by St Ignatius of Antioch, "presides in charity" (Ad Rom 1, 1). [Underscoring supplied.] Homily for the Ecumenical Celebration of Vespers Cathedral of Regensburg 12 September 2006 *Quote:* We know who God is through Jesus Christ, the only one who is God. It is through him that we come into contact with God. In this time of interreligious encounters we are easily tempted to attenuate somewhat this central confession or indeed even to hide it. But by doing this we do not do a service to encounter or dialogue. We only make God less accessible to others and to ourselves. It is important that we bring to the conversation not fragments, but the whole image of God. To be able to do so, our personal communion with Christ and our love of him must grow and deepen. In this common confession, and in this common task, there is no division between us. And we pray that this shared foundation will grow ever stronger. . . . Is it not the case today that only through an encounter with Jesus Christ can life become really life? To be a witness of Jesus Christ means above all to bear witness to a certain way of living. In a world full of confusion we must again bear witness to the standards that make life truly life. This important task, common to all Christians, must be faced with determination. It is the responsibility of Christians, now, to make visible the standards that indicate a just life, which have been clarified for us in Jesus Christ. He has taken up into his life all the words of Scripture: Listen to him (Mk 9:7).[Italics supplied.) Arrival Address - Pastoral Visit to Bavaria Franz Josef Strauss International Airport 9 September 2006 *Quote:* I wish naturally to greeting with affection all the people of Bavaria and the whole of Germany. I am thinking here not only of the Catholic faithful, to whom my visit is principally directed, but also of the members of other Churches and Ecclesial Communities, particularly Evangelical and Orthodox Christians. With your words, Mr. President of the Republic, you have interpreted the sentiments of my own heart: even if five hundred years cannot simply be eliminated by a bureaucratic move or through intelligent speeches, we will be committed with heart and reason to draw closer one to another. Address at the Ecumenical Encounter in Warsaw Lutheran Church of the Most Holy Trinity, Warsaw 25 May 2006 *Quote:* We cannot forget the essential idea that from the outset constituted the very firm foundation for the disciples unity: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life (ibid.). This idea is always current, even if in the course of the centuries the forms of fraternal aid have changed; accepting contemporary charitable challenges depends in large measure on our mutual co-operation. I rejoice that this problem finds a vast resonance in the world in the form of numerous ecumenical initiatives. I note with appreciation that in the community of the Catholic Church and in other Churches and Ecclesial Communities, various new forms of charitable activity have spread and old ones have reappeared with renewed vigour. They are forms which often combine evangelization and works of charity (cf. ibid., 30b). It seems that, despite all the differences that need to be overcome in the sphere of interdenominational dialogue, it is legitimate to attribute charitable engagement to the ecumenical community of Christs disciples in search of full unity. We can all enter into co-operation in favour of the needy, exploiting this network of reciprocal relations, the fruit of dialogue between ourselves and of joint action. In the spirit of the gospel commandment we must assume this devoted solicitude towards those in need, whoever they may be. In this regard, I wrote in my Encyclical that: the building of a better world requires Christians to speak with a united voice in working to inculcate respect for the rights and needs of everyone, especially the poor, the lowly and the defenceless (no. 30b). To all those who are taking part in our encounter today I express the wish that the practice of fraternal caritas will bring us ever closer to one another and will render our witness in favour of Christ more credible before the world. Address at the Ecumenical Meeting - 20th World Youth Day The Archbishops House Cologne, Germany 19 August 2005 *Quote:* I feel the fact that we consider one another brothers and sisters, that we love one another, that together we are witnesses of Jesus Christ, should not be taken so much for granted. I believe that this brotherhood is in itself a very important fruit of dialogue that we must rejoice in, continue to foster and to practice. Among Christians, fraternity is not just a vague sentiment, nor is it a sign of indifference to truth . . . it is grounded in the supernatural reality of the one Baptism which makes us all members of the one Body of Christ (cf. I Cor 12: 13; Gal 3: 28; Col 2: 12). Together we confess that Jesus Christ is God and Lord; together we acknowledge him as the one mediator between God and man (cf. I Tm 2: 5), and we emphasize that together we are members of his Body (cf. Unitatis Redintegratio, n. 22; Ut Unum Sint, n. 42). Based on this essential foundation of Baptism, a reality comes from him which is a way of being, then of professing, believing and acting. Based on this crucial foundation, dialogue has borne its fruits and will continue to do so. Address at the Cologne Synagogue - 20th World Youth Day 19 August 2005 *Quote:* On the basis of our shared human dignity the Catholic Church "condemns as foreign to the mind of Christ any kind of discrimination whatsoever between people, or harassment of them, done by reason of race or colour, class or religion" (n. 5). The Church is conscious of her duty to transmit this teaching, in her catechesis for young people and in every aspect of her life, to the younger generations which did not witness the terrible events that took place before and during the Second World War. It is a particularly important task, since today, sadly, we are witnessing the rise of new signs of anti-Semitism and various forms of a general hostility towards foreigners. How can we fail to see in this a reason for concern and vigilance? The Catholic Church is committed - I reaffirm this again today - to tolerance, respect, friendship and peace between all peoples, cultures and religions. Address to the Representatives of the Muslim Community - 20th World Youth Day Cologne, Germany 20 August 2005 *Quote:* If together we can succeed in eliminating from hearts any trace of rancour, in resisting every form of intolerance and in opposing every manifestation of violence, we will turn back the wave of cruel fanaticism that endangers the lives of so many people and hinders progress towards world peace. The task is difficult but not impossible. The believer - and all of us, as Christians and Muslims, are believers - knows that, despite his weakness, he can count on the spiritual power of prayer. Dear friends, I am profoundly convinced that we must not yield to the negative pressures in our midst, but must affirm the values of mutual respect, solidarity and peace. The life of every human being is sacred, both for Christians and for Muslims. There is plenty of scope for us to act together in the service of fundamental moral values. The dignity of the person and the defence of the rights which that dignity confers must represent the goal of every social endeavour and of every effort to bring it to fruition. This message is conveyed to us unmistakably by the quiet but clear voice of conscience. It is a message which must be heeded and communicated to others: should it ever cease to find an echo in peoples' hearts, the world would be exposed to the darkness of a new barbarism. Only through recognition of the centrality of the person can a common basis for understanding be found, one which enables us to move beyond cultural conflicts and which neutralizes the disruptive power of ideologies. SPEECHES TO DELEGATIONS AT THE HOLY SEE Address to the Delegates of Other Churches and Ecclesial Communities, and of Other Religious Traditions Sala Clementina 25 April 2005 *Quote:* The path to the full communion desired by Jesus for his disciples entails, with true docility to what the Spirit says to the Churches, courage, gentleness, firmness and hope, in order to reach our goal. Above all, it requires persistent prayer and with one heart, in order to obtain from the Good Shepherd the gift of unity for his flock. How can we not recognize in a spirit of gratitude to God that our meeting also has the significance of a gift that has already been granted? In fact, Christ, the Prince of Peace, has acted in our midst: he has poured out friendship by the handful, he has mitigated points of disagreement, he has taught us to be more open to dialogue and in harmony with the commitments proper to those who bear his Name. Over and above what divides us and casts shadows on our full and visible communion, your presence, dear Brothers in Christ, is a sign of sharing and support for the Bishop of Rome, who can count on you to continue the journey in hope and to grow towards the One who is Christ, the Head. Address to the Delegation of the Int'l. Jewish Committee on Interreligious Consultations Commemoration of the 40th Anniversary of Nostra Aetate 9 June 2005 *Quote:* The history of relations between our two communities has been complex and often painful, yet I am convinced that the spiritual patrimony treasured by Christian and Jews is itself the source of the wisdom and inspiration capable of guiding us toward a future of hope in accordance with the divine plan (cf. Jer 29:11). At the same time, remembrance of the past remains for both communities a moral imperative and a source of purification in our efforts to pray and work for reconciliation, justice, respect for human dignity and for that peace which is ultimately a gift from the Lord himself. Address to the General Secretary and the Delegation of the World Council of Churches 16 June 2005 *Quote:* In the very first days of my Pontificate I stated that my primary task is the duty to work tirelessly to rebuild the full and visible unity of all Christs followers. This requires, in addition to good intentions, concrete gestures which enter hearts and stir consciences inspiring in everyone that inner conversion that is the prerequisite for all ecumenical progress (Missa pro ecclesia, 5). Pope John Paul II often recalled that the heart of the search for Christian unity is spiritual ecumenism. He saw its core in terms of being in Christ: To believe in Christ means to desire unity; to desire unity means to desire the Church; to desire the Church means to desire the communion of grace which corresponds to the Father's plan from all eternity. Such is the meaning of Christ's prayer: Ut unum sint (Encyclical Letter Ut Unum Sint, 9). Address to the Delegation of the Ecumenical Patriarchate of Constantinople Celebration of the Feast of Sts. Peter and Paul 30 June 2005 *Quote:* Theological research, which must address complex questions and identify solutions that are not reductive, is a grave commitment that we cannot evade. If it is true that the Lord appeals forcefully to his disciples to build unity in charity and in truth; if it is true that the ecumenical appeal is a pressing invitation to rebuild among all Christians the unity, in reconciliation and peace, that has been seriously damaged; if we cannot deny that division makes less effective that most holy cause of preaching the Gospel to every creature (cf. Unitatis Redintegratio, n. 1), how can we shirk from the task of examining our differences clearly and with good will, facing them with the deep conviction that they should be resolved? The unity that we seek is neither absorption nor fusion but respect for the multiform fullness of the Church, which must always be, in conformity with the desire of her Founder, Jesus Christ, one, holy, catholic and apostolic. This recommendation finds full resonance in the intangible profession of faith of all Christians, the Creed worked out by the Fathers of the Ecumenical Councils of Nicea and Constantinople (cf. Slavorum Apostoli, n. 15). Address to the Chief Rabbis of Israel Commemoration of the 40th Anniversary of Nostra Aetate 15 September 2005 *Quote:* Today, we must continue to seek ways to fulfill that responsibility of which I spoke during my recent visit to the Synagogue in Cologne: "of handing down to young people the torch of hope that God has given to Jews and to Christians, so that never again will the forces of evil come to power, and that future generations, with God's help, may be able to build a more just and peaceful world, in which all people have equal rights and are equally at home". The eyes of the world constantly turn to the Holy Land, the Land that is considered holy to Jews, Christians and Muslims. Unfortunately our attention is too often drawn by acts of violence and terror, a cause of immense sorrow to everyone living there. We must continue to insist that religion and peace go together. Address to the Representatives of the World Lutheran Foundation 7 November 2005 *Quote:* We are all aware that our fraternal dialogue is challenged not just by the need to verify the reception of these shared formulations of doctrine in our respective communions, but even more so today by a general climate of uncertainty regarding Christian truths and ethical principles which formerly went unquestioned. This common patrimony in certain cases is being undermined by changed hermeneutical approaches. Our ecumenical path together will continue to encounter difficulties and will demand patient dialogue. I draw much encouragement, however, from the solid tradition of serious study and exchange which has characterized Catholic-Lutheran relations over the years. We are comforted by the fact that our search for unity is guided by the presence of the Risen Lord and by the inexhaustible power of his Spirit which blows where it wills (Jn 3: . As we prepare to mark the five-hundredth anniversary of the events of 1517, we should intensify our efforts to understand more deeply what we have in common and what divides us, as well as the gifts we have to offer each other. By persevering in this journey we pray that the face of Christ may shine ever more brightly in his disciples in order that all may be one so that the world may believe (cf. Jn 17:21). Address to the Members of the Special Synod of the Chaldean Church in Iraq 12 November 2005 *Quote:* I thank you for your visit, which enables me to convey, through you, a word of fervent encouragement to your Communities and to all the citizens of Iraq. My expression of solidarity brings the assurance of my remembrance in prayer, so that even in the current difficult situation, your beloved Country will not lose heart and will be able to continue on its way towards reconciliation and peace. (Note: This is an especially poignant address, given the suffering of the Chaldean Church, and of the Christian community, in Iraq.) Address to Representatives of the World Methodist Council 9 December 2005 *Quote:* Since 1967, our dialogue has treated major theological themes such as: revelation and faith, tradition and teaching authority in the Church. These efforts have been candid in addressing areas of difference. They have also demonstrated a considerable degree of convergence and are worthy of reflection and study. Our dialogue and the many ways in which Catholics and Methodists have become better acquainted have allowed us to recognize together some of those "Christian treasures of great value". On occasion, this recognition has enabled us to speak with a common voice in addressing social and ethical questions in an increasingly secularized world. Address to the Joint Int'l. Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church 15 December 2005 *Quote:* Full communion aims at a communion in truth and charity. We cannot be satisfied with remaining at intermediate stages but must ceaselessly and with courage, lucidity and humility, seek the will of Jesus Christ, even if it does not correspond to our simple human projects. The achievement of the full unity of the Church and reconciliation among Christians comes at the price of the submission of our own wills to the Lord's will. Such a task must involve Pastors, theologians and our entire communities, each one in accordance with his own role. If we are to progress on this journey of unity, our own feeble forces do not suffice. We must implore the Lord for help by means of ever more insistent prayer, for unity is above all a gift of God (cf. Decree Unitatis Redintegratio, n. 24), at the same time asking all Christians to join in common prayer because this is "certainly a very effective means of petitioning for the grace of unity" (ibid., n. . Address to the Leaders of the World Alliance of Reformed Churches 7 January 2006 *Quote:* The Catholic-Reformed Dialogue, which came into existence shortly thereafter, has made an important contribution to the demanding work of theological reflection and historical investigation indispensable for surmounting the tragic divisions which arose among Christians in the sixteenth century. One of the results of the Dialogue has been to show significant areas of convergence between the Reformed understanding of the Church as Creatura Verbi and the Catholic understanding of the Church as the primordial Sacrament of Gods outpouring of grace in Christ (cf. Lumen Gentium, 1). It is an encouraging sign that the current phase of dialogue continues to explore the richness and complementarity of these approaches. Address to the European Ecumenical Delegates Annual World Day of Prayer Sala Clementina, Vatican City 26 January 2006 *Quote:* ... for the success of the unification process on which it has embarked, Europe needs to rediscover its Christian roots, making room for the ethical values that are part of its vast, consolidated spiritual heritage. As disciples of Christ, it is our lot to help Europe become aware of this special responsibility in connection with its peoples. Only if we have the courage and determination, however, to take the path of reconciliation and unity will our Christian presence be incisive and enlightening. Address to the Members of the American Jewish Committee 16 March 2006 *Quote:* Judaism, Christianity and Islam believe in the one God, Creator of heaven and earth. It follows, therefore, that all three monotheistic religions are called to cooperate with one another for the common good of humanity, serving the cause of justice and peace in the world. This is especially important today when particular attention must be given to teaching respect for God, for religions and their symbols, and for holy sites and places of worship. Religious leaders have a responsibility to work for reconciliation through genuine dialogue and acts of human solidarity. Address to the Delegation of the Ecumenical Patriarchate of Constantinople Celebration of the Feast of Sts. Peter and Paul 30 June 2006 *Quote:* The fact that the feast of Saints Peter and Paul is celebrated on the same day by both Catholics and Orthodox evokes our shared Apostolic succession and ecclesial fraternity. I am pleased to recall here how Byzantine hymnography attributes to Saint Peter a title charged with meaning, that of protocoryphaeus, the first in the choir who has the task of maintaining the harmony of the voices, for the glory of God and the service of his people. I am therefore grateful to you who have come to unite your prayer to ours, prompted by our common commitment to continue the journey that leads us step by step to eliminate all dissonance from the choir of the one Church of Christ. Address to the Muslim Ambassadors and Representatives of the Muslim Communities in Italy Swiss Hall, Apostolic Palace of Castel Gandolfo 25 September 2006 Inter-religious and inter-cultural dialogue is a necessity for building together this world of peace and fraternity ardently desired by all people of good will. In this area, our contemporaries expect from us an eloquent witness to show all people the value of the religious dimension of life. Likewise, faithful to the teachings of their own religious traditions, Christians and Muslims must learn to work together, as indeed they already do in many common undertakings, in order to guard against all forms of intolerance and to oppose all manifestations of violence; as for us, religious authorities and political leaders, we must guide and encourage them in this direction. Indeed, "although considerable dissensions and enmities between Christians and Muslims may have arisen in the course of the centuries, the Council urges all parties that, forgetting past things, they train themselves towards sincere mutual understanding and together maintain and promote social justice and moral values as well as peace and freedom for all people" (Declaration, Nostra Aetate, 3). The lessons of the past must therefore help us to seek paths of reconciliation, in order to live with respect for the identity and freedom of each individual, with a view to fruitful co-operation in the service of all humanity. LETTERS AND MESSAGES Message for the Celebration of the 20th Anniversary of the Interreligious Meeting of Prayer for Peace Basilica of St. Francis, Assisi *Quote:* As the Second Vatican Council taught in the Declaration Nostra Aetate on the Relation of the Church to Non-Christian Religions: "We cannot truly pray to God the Father of all if we treat any people in other than brotherly fashion, for all men are created in God's image" (n. 5). Despite the differences that mark the various religious itineraries, recognition of God's existence, which human beings can only arrive at by starting from the experience of creation (cf. Rom 1: 20), must dispose believers to view other human beings as brothers and sisters. It is not legitimate, therefore, for anyone to espouse religious difference as a presupposition or pretext for an aggressive attitude towards other human beings. It could be objected that history has experienced the regrettable phenomenon of religious wars. We know, however, that such demonstrations of violence cannot be attributed to religion as such but to the cultural limitations with which it is lived and develops in time. x x x prayer does not divide but unites and is a decisive element for an effective pedagogy of peace, hinged on friendship, reciprocal acceptance and dialogue between people of different cultures and religions. We are in greater need of this dialogue than ever, especially if we look at the new generations. Sentiments of hatred and vengeance have been inculcated in numerous young people in those parts of the world marked by conflicts, in ideological contexts where the seeds of ancient resentment are cultivated and their souls prepared for future violence. These barriers must be torn down and encounter must be encouraged. Letter for the Commemoration of the 40th Anniversary of Nostra Aetate To H.E. Walter Cardinal Kasper Commission for Religious Relations with Judaism 26 October 2005 *Quote:* The Jewish-Christian dialogue must continue to enrich and deepen the bonds of friendship which have developed, while preaching and catechesis must be committed to ensuring that our mutual relations are presented in the light of the principles set forth by the Council. As we look to the future, I express my hope that both in theological dialogue and in everyday contacts and collaboration, Christians and Jews will offer an ever more compelling shared witness to the One God and his commandments, the sanctity of life, the promotion of human dignity, the rights of the family and the need to build a world of justice, reconciliation and peace for future generations. Letter for the 2nd Conference on Peace and Tolerance To H.E. Walter Cardinal Kasper Pontifical Council for Promoting Christian Unity Commission for Religious Relations with Judaism 2nd Conference on Peace and Tolerance Organized by the Ecumenical Patriarchate of Constantinople in Conjunction with the Appeal of Conscience Foundation 4 November 2005 *Quote:* The themes of peace and tolerance are of vital importance in a world where rigid attitudes so often give rise to misunderstanding and suffering and can even lead to deadly violence. Dialogue is clearly indispensable if solutions are to be found to the harmful conflicts and tensions that cause so much damage to society. Only through dialogue can there be hope that the world will become a place of peace and fraternity. It is the duty of every person of good will, and especially of every believer, to help build a peaceful society and to overcome the temptation towards aggressive and futile confrontation between different cultures and ethnic groups. Each of the worlds peoples has a responsibility to make its own particular contribution to peace and harmony by placing its spiritual and cultural heritage and its ethical values at the service of the human family throughout the world. It is of fundamental importance, therefore, to educate in truth, and to foster reconciliation wherever there has been injury. Respect for the rights of others, bearing fruit in sincere and truthful dialogue, will indicate practical steps that can be taken. Every person of good will has a duty to work towards this goal. It is all the more urgent, however, for those who recognize in God the One who is Father of all, whose mercy is freely offered to all, who judges with justice and offers to all his life-giving friendship. For Christians, the Creators generosity is visible in the face of Him whom God made to be sin... so that in Him we might become the righteousness of God (2 Cor 5:21), Christ our peace and our true reconciliation. Letter to H.H. Bartholomew I, Ecumenical Patriarch of Constantinople Feast of St. Andrew 26 November 2005 *Quote:* He who puts his hand to the plough must not turn back (cf. Lk 9:62). Rather, he must persevere and bring his work to completion, sowing the seed and awaiting the abundant harvest that God in his goodness will provide. Letter for the 9th General Assembly of the World Council of Churches Letter to H.E. Walter Cardinal Kasper Pontifical Council for Promoting Christian Unity Porto Alegre, Brazil 25 January 2006 *Quote:* we must be open to the signs of divine Providence and the inspiration of the Holy Spirit, for we know that the holy objective of reconciling all Christians in the unity of the one and the only Church of Christ transcends human powers and gifts (Unitatis Redintegratio, 24). Our trust therefore is solely in the prayer of Christ himself: Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one (Jn 17:11). Letter to H.H. Alexei II, Patriarch of Moscow and All the Russias 17 February 2006 *Quote:* The contemporary world needs to hear voices that indicate the path of peace, of respect for all, of the condemnation of all forms of violence, of the superior dignity of every person and of the innate rights to which he or she is entitled. INTERVIEWS Interview with German Journalists and Vatican Radio Apostolic Palace of Castel Gandolfo 5 August 2006 *Quote:* As the land of the Reformation, Germany is especially marked by the relationships between the different religious confessions. Ecumenical relations is a sensitive area that constantly encounters new problems. What chances do you see of improving relations with the Evangelical Church or what difficulties do you foresee in this relationship? Maybe it is important to say, first of all, that there are marked differences within the Evangelical Church. If I am not mistaken, in Germany we have three important communities: Lutherans, Reformed, and Prussian Union. There are also several free Churches (Freikirchen), and within the traditional Churches there are movements like the "Confessing Church", and so on. It is therefore a collection of many voices with which we have to enter into dialogue, searching for unity while respecting the multiplicity of the voices with which we want to collaborate. I believe that the first thing we need to do is to concern ourselves with clarifying, establishing and putting into practice important ethical directives in society, thus guaranteeing a social-ethical consistency without which society cannot fulfil its political ends, namely, justice for all, living together in a positive way and peace. In this sense, I think a lot is already achieved, that we already agree on the common Christian basics before the great moral challenges. Of course, then we have to witness to God in a world that has problems finding him, as we said, and to make God visible in the human face of Jesus Christ, to offer people access to the Source without which our morale becomes sterile and loses its reference point, to give joy as well because we are not alone in this world. Only in this way is joy born before the greatness of humanity: humanity is not an evolutionary product that turned out badly. We are the image of God. We have to move on these two levels, so to speak: the level of important ethical points of reference and the level that manifests the presence of God, a concrete God, starting from within and working towards them. If we do this, and especially, if in all our single communities we try not to live the faith in a specific fashion but always start from its deepest basics, then maybe we still will not reach external manifestations of unity quickly, but we will mature towards an interior unity that, God willing, one day will bring with it an exterior form of unity, too. -------------------- Proud to be Papist! "Each of us is the result of a thought of God. Each of us is willed, each of us is loved ..." - Benedict XVI "He knocks at the door, he is close to us and thus true joy is close, which is stronger than all the sorrows in the world, and in our life." - Benedict XVI
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Member Posts: 5022 09/27/06 15:43:29 Member	Latest Zenit on Orthodox Church: Inter-Orthodox Unity Vital for Ecumenism, Says Cardinal Comments in Wake of Meeting of Theological Commission VATICAN CITY, 27 SEPT.2006 (Zenit.org).- Unity among Orthodox Churches is necessary if Catholics and Orthodox are to advance on the path toward full unity, says a Vatican official. Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, was commenting today on the conclusions of the plenary session of the Mixed International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church as a whole. The Sept. 18-25 session was held in Belgrade, Serbia. It was a much awaited meeting, as it relaunched the official dialogue, which was at a standstill since the plenary session held in Baltimore, Maryland, in July 2000. Cardinal Kasper explained on Vatican Radio that the meeting implied a "step forward." "All the Orthodox Churches were present," he said, and "the working sessions unfolded in a friendly, positive and constructive atmosphere." The cardinal said that "many points of contact" were identified on the topic discussed, "the Church as communion," namely, the relationship between councils and authority at the local, regional and universal level. On this occasion it was decided not to address the topic of the Churches of Eastern tradition that are united with the Pope, as it has blocked the Catholic-Orthodox dialogue over the past 10 years. "Obviously there are difficulties that are well known, but given that we have talked in a serene and positive atmosphere, we have the hope of being able to advance," Cardinal Kasper said. Hospitality The 73-year-old Vatican official noted the "unexpected and very surprising hospitality" offered by the Orthodox Church of Serbia and particularly by Patriarch Pavle of Belgrade. Catholics attended the Orthodox liturgy and Orthodox the Catholic liturgy. "Everything unfolded truly in a very good atmosphere," the cardinal said. After the meeting, on Monday, Bishop Hilarion of the Russian Orthodox Church in Vienna and Austria criticized Cardinal Kasper, through the Interfax press agency, for procedural questions adopted at the meeting. In particular, he criticized the methodology adopted, as differences arose over the application of the traditional principle according to which the See of the Ecumenical Patriarchate of Constantinople enjoys a primacy of honor among the Orthodox Churches. "The question is inter-Orthodox and is not an argument of discussion between Catholics and Orthodox," clarified Cardinal Kasper. "The Catholic side declared explicitly that it did not wish to intervene in this internal controversy. "The question was addressed only from the point of view of procedure and only to see how it could possibly be surmounted. This position was expressly explained to the Russian Orthodox delegation, which makes its public protest hard to understand." For this reason, given next year's meeting of the Orthodox-Catholic Commission, the cardinal hopes that in the meantime "a solution will be reached on the differences that exist at the Orthodox level." "If the question were to remain open," the Vatican official said, "it would in fact cause a permanent difficulty for the international Catholic-Orthodox dialogue." ZE06092708 "I have a mustard- seed; and I am not afraid to use it." [Ratzinger:"Salt of the Earth"] May Our Papa's radiant-light continuously shine forth to illuminate Christ for the world!
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Nadezda 072	Re: Benedict XVI and Ecumenism	#9	[url]	[-]
Member Posts: 243 09/27/06 21:50:58	Thank you, Unicorn, for collecting the texts and documents. you have done such such a profound research and a great work. And here is one report from Interfax, which reveals some of the difficulties: Belgrade, September 25, Interfax - Representative of the Russian Orthodox Church to the European International Institutions Bishop Hilarion of Vienna and Austria lodged official protest to the President of the Pontifical Council for Promoting Christian Unity Cardinal Walter Kasper against procedure at the Orthodox-Catholic dialogue. Bishop Hilarion believed it inadmissible to seek solutions to dogmatic and ecclesiological issues by voting. He thinks that these issues can be resolved only by consensus, Bishop Hilarions press service told Interfax on Monday. The protest was lodged at the 9th session of the Joint Commission for Theological Dialogue between the Orthodox Church and the Roman Catholic Church that concluded its work in Belgrade on Sunday. Through a week, the participants discussed the document Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church. The document was compiled in 1990 but not discussed due to serious exacerbation of interconfessional relations in some countries of Eastern Europe. On the whole, the 9th session of the Joint Commission was held in an atmosphere of constructive dialogue, the interviewee said. At the final session, however, a heated argument developed of a documents section on the authority of the Ecumenical Councils, which says inter alia that after the severance of communion between East and West in the ninth century, a convocation of an Ecumenical Council in the strong sense of the world became impossible, but both Churches continued to hold general councils gathering together the bishops of local Churches in communion with the See of Rome or the See of Constantinople. Bishop Hilarion raised some principal objections on this issue. He said that in the Orthodox tradition communion with the See of Constantinople has been never perceived as a binding term of conciliarity like communion with the See of Rome was perceived by the Western Churches. The model of the Orthodox Church structuring differs in principle from that of the Roman Catholic Church, and the Patriarch of Constantinople has never played the role that the Bishop of Rome plays in the Catholic Church, Bishop Hilarion remarked. For further text: www.interfax-religion.com/?act=news&div=2053
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galantarie	Re: Benedict XVI and Ecumenism	#10	[url]	[-]
Member Posts: 5022 09/29/06 15:27:49 Member	Latest on Summit from John Allen, Jr. ncrcafe.org/node/482 "I have a mustard- seed; and I am not afraid to use it." [Ratzinger:"Salt of the Earth"] May Our Papa's radiant-light continuously shine forth to illuminate Christ for the world!
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Benodette	Re: Benedict XVI and Ecumenism	#11	[url]	[-]
Member Posts: 8228 09/29/06 22:08:07	Thank you, Unicorn, for providing us with such a thorough round-up of relevant documentation relating to ecumenism. This article, by John Thavis in The Tidings, refers to Joseph Ratzingers approach to inter-faith dialogue. After 17 months in office, Pope Benedict has discovered that the interfaith bridges built through years of patient dialogue under Pope John Paul II are easily strained. Two of the pope's three foreign trips this year have generated interreligious incidents that quickly overshadowed the main message of the papal visits. On both occasions, the pope was forced to explain himself and clarify misunderstandings after returning to Rome, in the hope that permanent relations --- first with Jews, then with Muslims --- would not be damaged. But it is also the result of the pope's long-standing penchant for speaking bluntly and provocatively on interreligious issues, to Catholics and to non-Christians. "It is important that (interreligious) dialogue take place with much patience, much respect and, most of all, in total honesty," he said several years ago. For the pope, part of "total honesty" is the willingness to confront differences head-on. In 2000, as head of the doctrinal congregation, the future pope underlined important limits on interreligious dialogue in the document "Dominus Iesus," which said other religions were in a "gravely deficient situation" in comparison with Christians. Introducing the document to the press, then-Cardinal Joseph Ratzinger said that while the church teaches that good things can exist in other religions, "one cannot close one's eyes to the errors and illusions that are also present" in those religions. www.the-tidings.com/2006/0929/vatletter.htm
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rcesq	Re: Benedict XVI and Ecumenism	#12	[url]	[-]
Posts: 1844 10/02/06 02:26:14	From John Allen's article: *Quote:* "Often people object not to the content of doctrine, but to the fact that it's not sensitively articulated," he said. "They find difficulty with the language, which might be appropriate in a classroom but not in the public forum." Sullivan suggested that Pope Benedict XVI may have learned something about the need for sensitivity in language as a result of the flap over his Sept. 12 comments on Islam. Is anyone else getting tired of this incessant bemoaning of a lack of sensitivity in Pope Benedict's remarks? The problem I see with certain elements in our society is that they have become more afraid of causing real or perceived offense than of shading or hiding the truth. You're not allowed to call a spade a spade, lest the spade have its feelings hurt. Why can't the lesson from the Regensburg lecture be that listeners must not leap to conclusions that are unwarranted, they should not judge by sound bites, they need to keep open minds, and be willing to think before they react, among other far more valuable lessons than instructing the Pope to watch his verbal ps and qs. Get a backbone, fellows, and quit catering to the sensitivities of the shallow. Let me add my thanks, too, to Unicorn for her encyclopedic introduction to the topic of ecumenism. And Nadezda, were there other public services you attended during the Orthodox-Interfaith gathering? If yes, I, for one, would love to read your impressions.
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Nadezda 072	Re: Benedict XVI and Ecumenism	#13	[url]	[-]
Member Posts: 243 10/03/06 14:19:02	There were not many public services withn the course of the Belgrade meeting. In the afternoon on the 23rd of September a solemn Mass was presided by Cardinal Kasper in the Church of the Holy Virgin Mary. The service was dedicated to SS brothers Cyril and Methodius, the apostles of Slavic peoples. In his sermon the Cardinal spoke about them. He also said, concerning their present Meeting, that there has still not been achieved the full unity which is the definite goal of their streaming. Many bishops and priests concelebrated, among them Cardinal Keeler of Baltimore. Cardinal Theodore McCarick was present too. The languages in usage were mainly Latin, then Serbo-Croatian and Church-Slavonic. The Orthodox delegation was present in the front seats. I would have liked if the names of the participants within the services in both churches were announced but they were not. We have only noticed that the previously mentioned Cardional Schoenborn was absent. The Catholic Archbishop of Belgrade Msgr Stanislav Hocevar and his congregation made a strong impression on me for their zeal concerning the Catholic-Orthodox Theological Meeting. The Archbishop had invoked an Adoration of the Holy Sacrament with prayers and the day-and-night vigilance in the presence of the Sanctity (forgive me for my ignorance if my expressions are not adequate). We learned of it when he actually thanked his flock for doing that as an ardent prayer and a particular effort for the success of the Meeting. I really felt that effort and good will were not lacking generally. Within a public Statement, the Communique, given by the host (the Serbian Orthodox Church) only a sentence or two reveal some sort of a conclusion to the Meeting. It does not seem to be quite a definite conclusion: *Quote:* The Joint Commission discussed a text entitled: The Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Conciliarity and Authority in the Church, at three levels of the Churchs life: local, regional and universal. That text prepared by the Joint Coordinating Committee in Moscow in 1990 was to have been presented at the plenary meeting of the Joint Commission in Freising, Germany, the same year, but was not discussed then or later because events taking place in Eastern Europe at that time obliged the Commission to address the issue of uniatism in relation to the ecumenical dialogue. In the present meeting the document prepared in Moscow was carefully examined in a shared spirit of genuine commitment to the search for unity. *Quote:* A Joint Drafting Committee was appointed to revise the text in the light of the many observations and comments made during the discussion on the text. A revised text will be the object of discussion at the next meeting of the Joint Commission which will be hosted by the Roman Catholic Church, next year, 2007. The communique on: www.spc.org.yu/Vesti-2006/09/25-09-06-e.html We obviously need forward patience and prayers. Pope Benedict's visit to the Patriarch of Constantinople is a next, hopefully fruitful event. He will be accompanied with our ardent prayers on this trip.
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galantarie	Re: Benedict XVI and Ecumenism	#14	[url]	[-]
Member Posts: 5022 10/04/06 12:52:02 Member	Statement of Catholic-Orthodox Commission "Dialogue Has no Alternative" BELGRADE, Serbia, 01 OCT 2006 (Zenit.org).- Here is the final communiqu of the Catholic-Orthodox Joint International Commission for Theological Dialogue, following its ninth meeting held in Belgrade, Serbia, from 18-25 SEPT.: The ninth meeting of the Joint International Commission for the Theological Dialogue between the Orthodox Church and the Roman Catholic Church met in Belgrade, Serbia, from Sept. 18-25, 2006, continuing the work begun in 1980 to seek the restoration of full communion. The Orthodox Church of Serbia generously provided hospitality for the meeting. The official opening took place in the patriarchal chapel of the Serbian Patriarchate in the presence of His Holiness Patriarch Pavle who welcomed the members of the commission and offered his prayerful support, saying: "Welcome all of you, to this house of God of our Church and of our people and my home! "My humble prayer shall cover your theological dialogue of love and truth, for that is why you have gathered here. Of far greater significance, even of sole importance, is that all of you be strengthened by the grace of the Holy Spirit, which rectifies all of our shortcomings and heals all of our weaknesses." The commission invoked the Holy Spirit on its work. At the first working session in the Sava International Center, the co-presidents Cardinal Walter Kasper and Metropolitan John of Pergamon introduced the work of the commission, and Metropolitan Jovan of Zagreb welcomed all present on behalf of the Holy Synod of the Serbian Orthodox Church. The prime minister of Serbia, Vojislav Kostunica, addressed the commission, affirming that: "...The Churches of the East and West are setting an extraordinary example by means of their dialogue, and this theological meeting in Belgrade represents a reference point on the way. "The greatest gift to contemporary humanity would be to convince people, perhaps first and foremost the political elites, that dialogue has no alternative and that every form of application of force, dictate or imposition of one's own models and solutions -- in service of primarily personal interests -- destroys the last remaining bridges between confronted peoples and communities, instead of building peace, confidence, solidarity and cooperation." He also hosted a reception and dinner for all the participants. The Joint Commission is composed of 30 Orthodox and 30 Roman Catholic members, and is chaired by two co-presidents: Cardinal Walter Kasper and Metropolitan John of Pergamon (Ecumenical Patriarchate). Metropolitan Gennadios of Sassima (Ecumenical Patriarchate) and Monsignor Eleuterio Fortino from the Pontifical Council for Promoting Christian Unity, serve as the Joint Commission's secretaries. The entire Roman Catholic delegation was present in the Belgrade meeting except for two members who were unable to attend. Orthodox members represented the Ecumenical Patriarchate, the Patriarchate of Alexandria and All Africa, the Patriarchate of Antioch, the Patriarchate of Jerusalem, the Patriarchate of Moscow, the Patriarchate of Serbia, the Patriarchate of Romania, the Patriarchate of Georgia, the Church of Cyprus, the Church of Greece, the Church of Poland, the Church of Albania, the Church of Czech Lands and Slovakia and the Church of Finland. The Joint Commission discussed a text entitled: "The Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Conciliarity and Authority in the Church," at three levels of the Church's life: local, regional and universal. That text prepared by the Joint Coordinating Committee in Moscow in 1990 was to have been presented at the plenary meeting of the Joint Commission in Freising, Germany, the same year, but was not discussed then or later because events taking place in Eastern Europe at that time obliged the commission to address the issue of "uniatism" in relation to the ecumenical dialogue. In the present meeting the document prepared in Moscow was carefully examined in a shared spirit of genuine commitment to the search for unity. A Joint Drafting Committee was appointed to revise the text in the light of the many observations and comments made during the discussion on the text. A revised text will be the object of discussion at the next meeting of the Joint Commission which will be hosted by the Roman Catholic Church, next year, 2007. During the weeklong meeting the Roman Catholic delegates were present at the Orthodox Divine Liturgy in St. Mark's Church on the feast of the Nativity of the Mother of God, the Theotokos, and the Orthodox members in a Mass at the Roman Catholic Cathedral of Ascension of the Holy Virgin of Belgrade at the invitation of Archbishop Stanislav Hocevar. The members of the commission also had the opportunity to visit the historic Ravanica Monastery. A dinner was offered in the Monastery by Bishop Ignatij of Branichevo. On Sunday evening the president of Serbia, Boris Tadi, hosted a dinner at his residence in honor of the Commission. The meeting of the Joint Commission was marked by a spirit of friendship and trustful collaboration. The members of the commission greatly appreciated the generous hospitality of the Serbian Orthodox Church, and they strongly commend the ongoing work of the dialogue to the prayers of the faithful. Belgrade, Serbia, 24 Sept. 2006 "I have a mustard- seed; and I am not afraid to use it." [Ratzinger:"Salt of the Earth"] May Our Papa's radiant-light continuously shine forth to illuminate Christ for the world!
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Benodette	Re: Catholics and Anglicans	#15	[url]	[-]
Member Posts: 8228 10/11/06 07:26:19	Rowan Williams, the Archbishop of Canterbury, will be meeting Pope Benedict XVI in November. Also in November, all the Bishops from both the Roman Catholic Church and the Church of England will be meeting in Leeds. This is the first time such meeting has taken place. Cardinal Cormac Murphy-O'Connorwas asked about this meeting and about relations with the Church of England in a longer interview which Unicorn kindly posted on the People in the News thread. Q. Well it's good to have dialogue and to talk, but the reality is that the Anglicans, by their decision to ordain women priests and now bishops, have opted to travel down a road that is unacceptable to the Catholic Church, as stated clearly by three Popes: Paul VI, John Paul II and now Benedict XVI and against the advice of friendly people like Cardinals Cassidy, Kasper and yourself and so one could say that the dialogue has reached an impasse today. A. An impasse, a plateau yes, and the way ahead is very difficult to see. There isn't a central focus of authority in the Anglican Communion and that is a very big problem. At the same time one has to acknowledge that although we are on a plateau as regards the theological dialogue now, nevertheless that theological dialogue has revealed some very important things: the agreement on the Eucharist and on ministry, justification by faith so, if you wish, the quarrels of the Reformation period are theologically at an end. And yet we have these new questions that have come up. .... Q. You have been in the whole ecumenical dialogue for many years now, in fact for most of your life as a bishop, so I wonder do you feel sad and disappointed that, apart from the fact that relations are probably better now than they have ever been, nevertheless there is now such a block to moving forward to unity? A. I have to admit it has been a great sadness for me. As you say, I have spent quite a lot of my Episcopal life in work for ecumenism, especially with the Anglican Communion because I was co-chairman of ARCIC for 16 years and when you pray together, when you meet together, when you become friends together it is very moving and there was nothing I wanted more than full communion, corporate unity with the Anglican Church. But that does now seem to me to be very far distant, and I don't know what is going to happen. But I do know, as I have often said, ecumenism is like a road with no exit. In the ecumenical document, the Vatican Council said we must all be engaged in the ecumenical movement to try and achieve the visible unity for which Christ prayed. Now that is my mandate and I will continue. The whole interview is here: www.indcatholicnews.com/cardw216.html
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Benodette	Re: New evangelization needed, Pope tells ecumenical group	#16	[url]	[-]
Member Posts: 8228 10/29/06 10:16:38	CWN - Pope Benedict XVI met on October 27 with members of the Christian World Communions, who were meeting in Rome this week to discuss "Visions of Christian Unity." In his English-language address, the Holy Father praised the group for establishing "fruitful contacts between the various ecclesial communities," allowing for "the richness of different Christian traditions to serve the common call to discipleship." Today's world clearly needs a "new evangelization," the Pope said. But that effort is handicapped because the followers of Christ are "tragically divided and cannot always give a consistent common witness." He applauded the Christian World Communions for their efforts to pursue "the final goal: full visible communion in Christ and in the Church." 67.59.146.195/news/viewstory.cfm?recnum=47334
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mag6nideum	Re: New evangelization needed, Pope tells ecumenical group	#17	[url]	[-]
Member Posts: 1920 10/30/06 03:19:00	Interesting comments by readers of the article you have posted above, Benodette. Both comments referred to the "heretics" - I presume they mean everyone not belonging to the RCC. The main line Protestant traditions yesterday kept the so called "Reformation" Sunday, in memory of Luthers 95 theses or something - it happens once a year. I listened to a radio programme where the main speaker, Professor in Dogmatics, gave a short overview of the history of the Christian church before and after the Reformation. He explained shortly why and how Luther broke away from the Catholic Church and then added that listeners must realise that the main theological reasons for this drastic step 500 years ago are not really an issue anymore because the RCC is not the church it had been then. He mentioned justification by faith alone, the RCC's relation to the Bible and its study, and Vatican II. I couldn't help wondering again why full unity cannot be attained. All I can think of that could still be a problem is the teaching of Papal infallibility and perhaps the view of Protestants that the "excessive" veneration of Mary in some Catholic quarters presents theological problems. But probably the question of priesthood will remain the stumbling block in future relations, as is seen in the Church of England's stance.
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galantarie	Diffferent than prior to the Reformation?	#18	[url]	[-]
Member Posts: 5022 10/30/06 07:08:17 Member	Sorry, DOUBLE POSTING!
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galantarie	Different than prior to the Reformation?	#19	[url]	[-]
Member Posts: 5022 10/30/06 07:19:36 Member	From "Mag6nidium" we read: *Quote:* He explained shortly why and how Luther broke away from the Catholic Church and then added that listeners must realise that the main theological reasons for this drastic step 500 years ago are not really an issue anymore because the RCC is not the church it had been then. He mentioned justification by faith alone, the RCC's relation to the Bible and its study, and Vatican II. THIS IS SOOOO WRONG! I know that the Holy Roman Catholic Church, with the Trent Council successfully "cleaned-up" Christ's Bride with the "Counter-Reformation"; BUT the Bride has always been the "Same Church"... and always will be. The Doctrines do not change, the Priesthood does not Change, Christ does not "change his mind" as to what is right or wrong for His Church. Though the Church is constantly "growing", as beautifully explained by J.R.R. Tolkien in his anology with a tree; She is the Same always and forever. Tha Anglicans accept Gay and woman priests: This is totally incompatable with Roman- Catholicism as handed down from Christ, Tradition and the Early Church Fathers. This is nothing new or prejudiced. And Cardinal Ratzinger's 1999 Accord with Lutherans (and now signed by Methodists as well) did NOT concede to "Faith alone".....please reread that document in full "Mag6nidium". (It is available on the Vatican Document web site.) Greek Orthodoxy does not violate any Doctrines known and recognized by The Holy Mother Church; but, as you say, recognition of the Seat of Peter must come before total Unity is achieved.... "Protestants" will never concede to the Papacy on this; and thus are in Schism. Those who accept the Roman Pope, are no longer "Protestant" but acceptable members of the Body of Christ. All they must do for full fellowship is Confess before a duly accepted Ordained Priest and profess their total allegiance to the Roman Catholic Church, completely and verbally reject Satan and all his works. Once this is done, and they are acceptably Confirmed [as in the case of the late Rogr Schtz], they can be in FULL COMMUNION with the Church (with no underlaying restrictions). Likewise, anyone, who rejects these principles of the Bride of Christ, is automatically self-excommunicated.... It is their CHOICE. ____________________________________________ explaining how the tree was once a nut/seed. How it becomes a magnificdent tree when planted. How when watered and pruned it developes into a rich, flowering living ediface...which must never be neglected....BUT why, as well, it can never return, or should never want to return, to the original nut/seed it was. Here is the exact TOLKIEN Quote:* "...my Church was not intended by Our Lord to be static or remain in perpetual childhood; but to be a living organism...which developes and changes by interaction of its bequethed divine life and history....There is no resemblance between the 'mustard seed' and the full-grown tree....the tree is the thing....and the history of a divine thing is sacred. The wise may know it began with a seed, but it is vain to try and dig it up, for it no longer exists, and the virtue and powers that it had, now reside in the tree....The keepers of the tree must look after it...prune it, remove cankers, rid it of parasites, and so-forth....But they will certainly do harm, if they are obsessed with the desire of going back to the seed..." even if they IMAGINE it was then "pretty and unafflicted by evils." Read: 50th posting by Matthias 29 AUGUST 2005 ---------------------------------------------------------- Official Common Statement ______________________________________________ * Pope Backs "Appropriate" Status for Church in Greece Juridically, It Is Now Considered a Private Entity VATICAN CITY, 30 OCT.2006 (Zenit.org).- Benedict XVI took up the request of Catholic bishops of Greece to be able to have an "appropriate" juridical status in that country. The Pope formulated the request today in the wake of meetings with the prelates of that overwhelmingly Orthodox nation, in which Catholics comprise 0.55% of the population. "In the conversations I have had with you I have gathered your desire to have defined, on the part of the state, the right to have an appropriate and recognized juridical status," the Holy Father told an audience of Catholic bishops of Greece. The prelates were concluding their five-yearly visit to Rome. Taking into account the Orthodox majority, the Greek Constitution establishes a state license to build "places of prayer" and prohibits proselytism. Jewish and Islamic worship are recognized by the law as "semi-public," whereas the Catholic Church and other Christian denominations are recognized as private entities. The opening of a Catholic church requires permission from the local Orthodox bishop. Benedict XVI recalled that "a dialogue is taking place on the issue that does not see the Apostolic See as the first protagonist. It is, in fact, an internal matter to which, however, the Holy See pays much attention, as it desires an appropriate solution of the problems at stake." To find these solutions, "not only must one be based on the local legislation in force and on the European directives, but also on international law and the already consolidated practice of cordial and fruitful bilateral relations," the Pope observed. "In this field, in addition to dialogue, perseverance is necessary," he asserted. The Pontiff told the visiting bishops: "The Catholic Church does not seek any privilege, but only recognition of its own identity and mission, so that an effective contribution can be made to the well-being of the noble Greek people, of which you are a part. "With patience and in respect of legitimate procedures, and thanks to the commitment of all, the desired understanding will be attained." "I have a mustard- seed; and I am not afraid to use it." [Ratzinger:"Salt of the Earth"] May Our Papa's radiant-light continuously shine forth to illuminate Christ for the world!
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mag6nideum	Re: Different than prior to the Reformation?	#20	[url]	[-]
Member Posts: 1920 10/30/06 10:57:50	Galantarie - I like the quote by Tolkien. It makes sense and is exactly what happened if you study the history of the Church. I'll send your post to this Dogmatics Professor who had the radio-talk. But surely the buying of indulgences is not practice anymore as the case had been in the time of Luther? And was the Professor wrong in explaining that by buying indulgences one could shorten time spent in Purgatory? I can't see the present Holy Father subscribing to that, but I may be wrong. Correct me if necessary, please. Regarding Anglican views on the priesthood, I know the RCC's view on women priests. There is a danger that the Anglicans will split on exactly this issue, together with the view held by some that gay priests are fine. Perhaps it should be formulated as "practising" gay priests. The RCC has had gay priests, as far as I know ( I'm thinking now of Fr Henry Nowen, whose books are read by Christians of all traditions, and I'm told that he was not intrinsically heterosexual. Correct me if I/his fans (!) are wrong.) But the idea of celibacy for all priests in the RCC includes the homosexually inclined as well, which makes sense to me and here is one great area of incompatibility with sections of the Anglican Church. About sola gratia (grace alone) and faith alone: before I read Cardinal Ratzinger's accord with Lutherans to which you refer me (I hope I find the right document!), I have to say that I have read about it, and how he saved the process which had apparently stalled. But from your reaction I now get the idea that a theology or doctrine of "good works" to attain salvation is then still a very important part of Catholic doctrine whereas the reformation theology stresses the grace of God through the death and resurrection of Jesus Christ for our sins as the underlying principle of sola gratia? I know many main stream Protestants who live an examplary life abounding in good works, but they do not believe that this will help one inch to ensure an eternity in heaven. So, after reading the "accord" I'll hopefully see if the Professor in Dogmatics had it totally wrong in saying that the Church in Luther's time and that of today is not exactly the same.
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