| FULTON'S WHISPERING ANGELS http://www.whisperingangelsgift.com/ |
| BALANCE FOR FAR LEFT AND FAR RIGHT CATHOLICS |
| Post-conciliar |
| True Council Objectives |
| Pre-conciliar |
| *Holy Mass must be said in Tridentine (Latin) Only |
| *Holy Mass must be said in Novus Ordo Only |
| OLD MASS -VS- NEW MASS |
Vatican II Texts Were Misinterpreted, Says Pope
Explains Roots of Crisis That Hit Church in Wake of Council
VATICAN CITY, DEC. 22, 2005 (Zenit.org).-
The crisis that arose in the Church after the Second Vatican Council
wasn't due to the conciliar documents, but rather in their
interpretation, says Benedict XVI.
The Pope made a long analysis of the legacy left by the 1962-1965
gathering of the world's bishops, when he met today with his aides in
the Roman Curia to express his Christmas greetings.
The Holy Father asked rhetorically: "What has been good and what
has been insufficient or mistaken?" in the implementation of the
Council.
According to Benedict XVI, the reception of the Council's messages
took place according to two interpretations that "confronted each
other and have had disputes between them."
The first interpretation is the one the Pope called "hermeneutics of
discontinuity and rupture" "between the pre-conciliar and
post-conciliar Church."
According to this view, what is important about the Council is not its
texts but the spirit of renewal brought to the Church, the Holy Father
said. This view, he observed, "has often been able to make use of the
media's liking, and also of a part of modern theology."
Of Reform
The other interpretation is "the hermeneutics of reform," which was
proposed by the Popes who opened and closed the Council, John
XXIII and Paul VI, and which is bearing fruits "in a silent but ever
more visible way," said Benedict XVI.
According to this view, the objective of the Council and of every
reform in the Church is "to transmit the doctrine purely and fully,
without diminutions or distortions," conscious that "our duty not only
consists in guarding this precious treasure, as though we were
concerned only with antiquity, but in dedicating ourselves with a firm
will and without fear to the work that our age calls for," the Pope said.
"One thing is the deposit of faith, that is, the truths contained in our
venerated doctrine, and another [is] the way in which they are
enunciated, preserving however the same meaning and fullness," he
said, echoing John XXIII.
In this way, the Council presented a "new definition of the
relationship between the faith of the Church and some essential
elements of modern thought," Benedict XVI pointed out. He insisted
that "the Church, both before as well as after the Council, is the same
one, holy, catholic and apostolic Church, journeying through time."
"Today we can look back with gratitude to the Second Vatican
Council," he added. "If we read and receive it, guided by an
appropriate hermeneutic, it can be and will be increasingly a great
force for the always necessary renewal of the Church."
Explains Roots of Crisis That Hit Church in Wake of Council
VATICAN CITY, DEC. 22, 2005 (Zenit.org).-
The crisis that arose in the Church after the Second Vatican Council
wasn't due to the conciliar documents, but rather in their
interpretation, says Benedict XVI.
The Pope made a long analysis of the legacy left by the 1962-1965
gathering of the world's bishops, when he met today with his aides in
the Roman Curia to express his Christmas greetings.
The Holy Father asked rhetorically: "What has been good and what
has been insufficient or mistaken?" in the implementation of the
Council.
According to Benedict XVI, the reception of the Council's messages
took place according to two interpretations that "confronted each
other and have had disputes between them."
The first interpretation is the one the Pope called "hermeneutics of
discontinuity and rupture" "between the pre-conciliar and
post-conciliar Church."
According to this view, what is important about the Council is not its
texts but the spirit of renewal brought to the Church, the Holy Father
said. This view, he observed, "has often been able to make use of the
media's liking, and also of a part of modern theology."
Of Reform
The other interpretation is "the hermeneutics of reform," which was
proposed by the Popes who opened and closed the Council, John
XXIII and Paul VI, and which is bearing fruits "in a silent but ever
more visible way," said Benedict XVI.
According to this view, the objective of the Council and of every
reform in the Church is "to transmit the doctrine purely and fully,
without diminutions or distortions," conscious that "our duty not only
consists in guarding this precious treasure, as though we were
concerned only with antiquity, but in dedicating ourselves with a firm
will and without fear to the work that our age calls for," the Pope said.
"One thing is the deposit of faith, that is, the truths contained in our
venerated doctrine, and another [is] the way in which they are
enunciated, preserving however the same meaning and fullness," he
said, echoing John XXIII.
In this way, the Council presented a "new definition of the
relationship between the faith of the Church and some essential
elements of modern thought," Benedict XVI pointed out. He insisted
that "the Church, both before as well as after the Council, is the same
one, holy, catholic and apostolic Church, journeying through time."
"Today we can look back with gratitude to the Second Vatican
Council," he added. "If we read and receive it, guided by an
appropriate hermeneutic, it can be and will be increasingly a great
force for the always necessary renewal of the Church."
*Holy Mass was first said in Aramaic by Jesus Himself who said,
"Do this in memory of Me!" The Maronite Rite today, prays the
consecration in Aramaic! Should the whole Church say Mass in
Aramaic?
*After the Pentecost, the Apostles, filled with the Holy Spirit, spoke
to thousands, each in their own native tongue.
Acts
Chapter 2
1
When the time for Pentecost was fulfilled, they were all in one place
together.
2
And suddenly there came from the sky a noise like a strong driving
wind, and it filled the entire house in which they were.
3
Then there appeared to them tongues as of fire, which parted and
came to rest on each one of them.
4
And they were all filled with the holy Spirit and began to speak in
different tongues, as the Spirit enabled them to proclaim.
5
Now there were devout Jews from every nation under heaven
staying in Jerusalem.
6
At this sound, they gathered in a large crowd, but they were
confused because each one heard them speaking in his own
language.
7
They were astounded, and in amazement they asked, "Are not all
these people who are speaking Galileans?
8
Then how does each of us hear them in his own native language?
9
We are Parthians, Medes, and Elamites, inhabitants of
Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10
Phrygia and Pamphylia, Egypt and the districts of Libya near
Cyrene, as well as travelers from Rome,
11
both Jews and converts to Judaism, Cretans and Arabs, yet we hear
them speaking in our own tongues of the mighty acts of God."
"Do this in memory of Me!" The Maronite Rite today, prays the
consecration in Aramaic! Should the whole Church say Mass in
Aramaic?
*After the Pentecost, the Apostles, filled with the Holy Spirit, spoke
to thousands, each in their own native tongue.
Acts
Chapter 2
1
When the time for Pentecost was fulfilled, they were all in one place
together.
2
And suddenly there came from the sky a noise like a strong driving
wind, and it filled the entire house in which they were.
3
Then there appeared to them tongues as of fire, which parted and
came to rest on each one of them.
4
And they were all filled with the holy Spirit and began to speak in
different tongues, as the Spirit enabled them to proclaim.
5
Now there were devout Jews from every nation under heaven
staying in Jerusalem.
6
At this sound, they gathered in a large crowd, but they were
confused because each one heard them speaking in his own
language.
7
They were astounded, and in amazement they asked, "Are not all
these people who are speaking Galileans?
8
Then how does each of us hear them in his own native language?
9
We are Parthians, Medes, and Elamites, inhabitants of
Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10
Phrygia and Pamphylia, Egypt and the districts of Libya near
Cyrene, as well as travelers from Rome,
11
both Jews and converts to Judaism, Cretans and Arabs, yet we hear
them speaking in our own tongues of the mighty acts of God."
| VATICAN II |
| Hermeneutics of Discontinuity and Rupture "between the pre-conciliar and post-conciliar Church. Stuggle between the Traditionalist and those more Liberal Catholics who stress the importance of the "Spirit" of Vatican II rather than the actual text! |
| Hermeneutics of reform," which was proposed by the Popes who opened and closed the Council, John XXIII and Paul VI, and which is bearing fruits "in a silent but ever more visible way," said Benedict XVI. |
| PERSPECTIVE |
| Mistaken Council Objectives |
The Following is from "St Anthony Messenger"
"Ask a Franciscan"
http://www.americancatholic.org/Messenger/Jul1997/Wiseman.asp
After Vatican II came permission for the use of the
vernacular (in our case English) in celebrating the
liturgy. In 1970 the new Sacramentary and Novus Ordo
(New Order of Mass), based on the decisions of
Vatican II regarding the Mass, were put into use.
To identify the Latin Mass with the Tridentine Mass,
though, is not quite correct. Latin may be used in
celebrating Mass according to the New Order, and a
Latin text for the ordinary prayers and eucharistic
prayers can be found in Appendix IV of our English
Sacramentary.
As I understand it, the Society of St. Pius X and
those of the Lefebvrite school insist on the celebration
of Mass according to the pre-Vatican II Tridentine
Missal, in Latin. The literature of one of these groups
suggests that the use of the New Order may result in
invalid Masses.
For the sake of some people attached to the
Tridentine Mass, near the end of the 1980’s the
Holy See allowed the bishops to permit the use of the
Tridentine Rite under certain conditions. Among those
conditions were that celebrants would follow the latest
edition of the old Roman Missal published in 1962.
Also, those who petition for this permission must
have no ties with groups that call into doubt the
lawfulness and doctrinal soundness of the form of Mass
approved by Pope Paul VI in 1969.
Regarding your question about Catholic beliefs, the
basic doctrines of the Church cannot and do not
change. But surely the Church and papacy have seen
any number of changes over the centuries. Any good
history of the Church will show that.
After all, even the Tridentine Mass differs in language
and rites from the way the Eucharist was celebrated in
New Testament times before the fourth-century
introduction of church buildings. The appearance of the
first Code of Canon Law in 1917 and the revised Code
in 1983 testify to changing laws as changes in society
and cultures take place.
"Ask a Franciscan"
http://www.americancatholic.org/Messenger/Jul1997/Wiseman.asp
After Vatican II came permission for the use of the
vernacular (in our case English) in celebrating the
liturgy. In 1970 the new Sacramentary and Novus Ordo
(New Order of Mass), based on the decisions of
Vatican II regarding the Mass, were put into use.
To identify the Latin Mass with the Tridentine Mass,
though, is not quite correct. Latin may be used in
celebrating Mass according to the New Order, and a
Latin text for the ordinary prayers and eucharistic
prayers can be found in Appendix IV of our English
Sacramentary.
As I understand it, the Society of St. Pius X and
those of the Lefebvrite school insist on the celebration
of Mass according to the pre-Vatican II Tridentine
Missal, in Latin. The literature of one of these groups
suggests that the use of the New Order may result in
invalid Masses.
For the sake of some people attached to the
Tridentine Mass, near the end of the 1980’s the
Holy See allowed the bishops to permit the use of the
Tridentine Rite under certain conditions. Among those
conditions were that celebrants would follow the latest
edition of the old Roman Missal published in 1962.
Also, those who petition for this permission must
have no ties with groups that call into doubt the
lawfulness and doctrinal soundness of the form of Mass
approved by Pope Paul VI in 1969.
Regarding your question about Catholic beliefs, the
basic doctrines of the Church cannot and do not
change. But surely the Church and papacy have seen
any number of changes over the centuries. Any good
history of the Church will show that.
After all, even the Tridentine Mass differs in language
and rites from the way the Eucharist was celebrated in
New Testament times before the fourth-century
introduction of church buildings. The appearance of the
first Code of Canon Law in 1917 and the revised Code
in 1983 testify to changing laws as changes in society
and cultures take place.
| Balance |
| Post-conciliar |
| Pre-conciliar |
| OLD SALVATION -VS- NEW SALVATION |
| Balance |
| *No Salvation Outside the Catholic Church, Period! |
| *False Ecumenism "I'm Okay, you're okay!" |
| PERSPECTIVE |
| *Both are licit and valid! |
*"Outside the Church there is no salvation"
846 How are we to understand this affirmation,
often repeated by the Church Fathers? 335
Re-formulated positively, it means that all
salvation comes from Christ the Head through the
Church which is his Body:
Basing itself on Scripture and Tradition, the
Council teaches that the Church, a pilgrim now
on earth, is necessary for salvation: the one Christ
is the mediator and the way of salvation; he is
present to us in his body which is the Church. He
himself explicitly asserted the necessity of faith
and Baptism, and thereby affirmed at the same
time the necessity of the Church which men enter
through Baptism as through a door. Hence they
could not be saved who, knowing that the
Catholic Church was founded as necessary by
God through Christ, would refuse either to enter
it or to remain in it. 336
847 This affirmation is not aimed at those who,
through no fault of their own, do not know Christ
and his Church:
Those who, through no fault of their own, do
not know the Gospel of Christ or his Church, but
who nevertheless seek God with a sincere heart,
and, moved by grace, try in their actions to do his
will as they know it through the dictates of their
conscience - those too may achieve eternal
salvation. 337
848 "Although in ways known to himself God
can lead those who, through no fault of their
own, are ignorant of the Gospel, to that faith
without which it is impossible to please him, the
Church still has the obligation and also the sacred
right to evangelize all men." 338
846 How are we to understand this affirmation,
often repeated by the Church Fathers? 335
Re-formulated positively, it means that all
salvation comes from Christ the Head through the
Church which is his Body:
Basing itself on Scripture and Tradition, the
Council teaches that the Church, a pilgrim now
on earth, is necessary for salvation: the one Christ
is the mediator and the way of salvation; he is
present to us in his body which is the Church. He
himself explicitly asserted the necessity of faith
and Baptism, and thereby affirmed at the same
time the necessity of the Church which men enter
through Baptism as through a door. Hence they
could not be saved who, knowing that the
Catholic Church was founded as necessary by
God through Christ, would refuse either to enter
it or to remain in it. 336
847 This affirmation is not aimed at those who,
through no fault of their own, do not know Christ
and his Church:
Those who, through no fault of their own, do
not know the Gospel of Christ or his Church, but
who nevertheless seek God with a sincere heart,
and, moved by grace, try in their actions to do his
will as they know it through the dictates of their
conscience - those too may achieve eternal
salvation. 337
848 "Although in ways known to himself God
can lead those who, through no fault of their
own, are ignorant of the Gospel, to that faith
without which it is impossible to please him, the
Church still has the obligation and also the sacred
right to evangelize all men." 338
What do you think the first thing God will ask you when you go
before Him? Do you suppose He will be concerned about what
denomination you are? What would He ask of an Atheist or
Agnostic? Will He be concerned with whether or not you
accepted His Son, Jesus, as your Lord and Savior? What will He
ask the Jew or Muslim?
I am a baptised practising Catholic! I have accepted Jesus as
my personal Lord and Savior! I believe that the Catholic Church
was established by Jesus Christ and that it is "The One Body of
Christ!" I believe in all the Catholic Church teaches on Faith and
Morality! I struggle every day trying to avoid evil and do good! I
struggle with the Ten Commandments and frequently break
almost all of them! I frequently fall to the sins of the flesh and
the world. I use the Seven Sacraments of the church, especially
Confession and Holy Mass as medicine and food for the soul. I
am working out my salvation with fear and trembling as
Philippians 2:12 tells me. I read and try to follow the Holy Bible
as the Word of God! Yet I know that this is not enough if I do
not have "Love!"
How will God judge me? Sacred Scripture tells us that God
judges the heart of man! What is He looking for in my heart? Is
He looking for a Catholic, a Protestant or Non-denominational
Christian? Or perhaps a man who can quote Scripture? Or a
man who knows all the Doctrines of the Church? Is He looking
for a Jew or Muslim? No, God is not looking for any of these
things, in and of themselves. God is looking for Love! That
Agape Love that Jesus taught. He is looking for that love that was
freely chosen and not based on emotion! That selfless love that
freely places others before ourselves. That love that cost us
some part of ourselves; Our comfort, our riches, and even our
health and lives!
So we go back to the top of this page and answer the opening
question; What do you think the first thing God will ask you
when you go before Him? I am convinced that reguardless of
you denomination, the first thing God will ask, as He reads your
heart is, "How did You Love?"
The Catholic Church teaches that "Outside the Church, there is
no Salvation." She Also teaches that those men of good will,
who through no fault of their own, have not become members of
the Body of Christ, but sincerely try to obey the Will of God and
His Laws as written by Him in their hearts, those too may
achieve eternal salvation. (847 & 337) This is referred to as
"Invincible Ignorance" of the truth, and God deals with this
through His Mercy and Judgement of the heart. He looks for
Love, freely chosen, freely given to others without conditions!
(Unconditional Love)
One final point I want to make is that those who were not born
and raised as Catholics are not, I repeat. NOT, guilty of heresy,
nor were they ever excommunicated!
Remember our Lord's words in John 10: 16
"I have other sheep that do not belong to this
fold. These also I must lead, and they will hear
my voice, and there will be one flock, one
shepherd."
before Him? Do you suppose He will be concerned about what
denomination you are? What would He ask of an Atheist or
Agnostic? Will He be concerned with whether or not you
accepted His Son, Jesus, as your Lord and Savior? What will He
ask the Jew or Muslim?
I am a baptised practising Catholic! I have accepted Jesus as
my personal Lord and Savior! I believe that the Catholic Church
was established by Jesus Christ and that it is "The One Body of
Christ!" I believe in all the Catholic Church teaches on Faith and
Morality! I struggle every day trying to avoid evil and do good! I
struggle with the Ten Commandments and frequently break
almost all of them! I frequently fall to the sins of the flesh and
the world. I use the Seven Sacraments of the church, especially
Confession and Holy Mass as medicine and food for the soul. I
am working out my salvation with fear and trembling as
Philippians 2:12 tells me. I read and try to follow the Holy Bible
as the Word of God! Yet I know that this is not enough if I do
not have "Love!"
How will God judge me? Sacred Scripture tells us that God
judges the heart of man! What is He looking for in my heart? Is
He looking for a Catholic, a Protestant or Non-denominational
Christian? Or perhaps a man who can quote Scripture? Or a
man who knows all the Doctrines of the Church? Is He looking
for a Jew or Muslim? No, God is not looking for any of these
things, in and of themselves. God is looking for Love! That
Agape Love that Jesus taught. He is looking for that love that was
freely chosen and not based on emotion! That selfless love that
freely places others before ourselves. That love that cost us
some part of ourselves; Our comfort, our riches, and even our
health and lives!
So we go back to the top of this page and answer the opening
question; What do you think the first thing God will ask you
when you go before Him? I am convinced that reguardless of
you denomination, the first thing God will ask, as He reads your
heart is, "How did You Love?"
The Catholic Church teaches that "Outside the Church, there is
no Salvation." She Also teaches that those men of good will,
who through no fault of their own, have not become members of
the Body of Christ, but sincerely try to obey the Will of God and
His Laws as written by Him in their hearts, those too may
achieve eternal salvation. (847 & 337) This is referred to as
"Invincible Ignorance" of the truth, and God deals with this
through His Mercy and Judgement of the heart. He looks for
Love, freely chosen, freely given to others without conditions!
(Unconditional Love)
One final point I want to make is that those who were not born
and raised as Catholics are not, I repeat. NOT, guilty of heresy,
nor were they ever excommunicated!
Remember our Lord's words in John 10: 16
"I have other sheep that do not belong to this
fold. These also I must lead, and they will hear
my voice, and there will be one flock, one
shepherd."
| *"Outside the Church there is no salvation" 847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: |
Vatican II Decree on Ecumenism
INTRODUCTION
1. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council.
Christ the Lord founded one Church and one Church only. However, many Christian communions present
themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in
mind and go their different ways, as if Christ Himself were divided.(1) Such division openly contradicts the will of
Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature.
But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. In recent
times more than ever before, He has been rousing divided Christians to remorse over their divisions and to a longing
for unity. Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there
increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among
all Christians. This movement toward unity is called "ecumenical." Those belong to it who invoke the Triune God
and confess Jesus as Lord and Savior, doing this not merely as individuals but also as corporate bodies. For almost
everyone regards the body in which he has heard the Gospel as his Church and indeed, God's Church. All however,
though in different ways, long for the one visible Church of God, a Church truly universal and set forth into the
world that the world may be converted to the Gospel and so be saved, to the glory of God.
The Sacred Council gladly notes all this. It has already declared its teaching on the Church, and now, moved by a
desire for the restoration of unity among all the followers of Christ, it wishes to set before all Catholics the ways and
means by which they too can respond to this grace and to this divine call.
CHAPTER I
CATHOLIC PRINCIPLES ON ECUMENISM
2. What has revealed the love of God among us is that the Father has sent into the world His only-begotten Son, so
that, being made man, He might by His redemption give new life to the entire human race and unify it.(2) Before
offering Himself up as a spotless victim upon the altar, Christ prayed to His Father for all who believe in Him: "that
they all may be one; even as thou, Father, art in me, and I in thee, that they also may be one in us, so that the world
may believe that thou has sent me".(3) In His Church He instituted the wonderful sacrament of the Eucharist by
which the unity of His Church is both signified and made a reality. He gave His followers a new commandment to
love one another,(4) and promised the Spirit, their Advocate,(5) who, as Lord and life-giver, should remain with
them forever.
After being lifted up on the cross and glorified, the Lord Jesus poured forth His Spirit as He had promised, and
through the Spirit He has called and gathered together the people of the New Covenant, who are the Church, into a
unity of faith, hope and charity, as the Apostle teaches us: "There is one body and one Spirit, just as you were called
to the one hope of your calling; one Lord, one faith, one Baptism".(6) For "all you who have been baptized into
Christ have put on Christ ... for you are all one in Christ Jesus".(7) It is the Holy Spirit, dwelling in those who
believe and pervading and ruling over the Church as a whole, who brings about that wonderful communion of the
faithful. He brings them into intimate union with Christ, so that He is the principle of the Church's unity. The
distribution of graces and offices is His work too,(8) enriching the Church of Jesus Christ with different functions "in
order to equip the saints for the work of service, so as to build up the body of Christ".(9)
In order to establish this His holy Church everywhere in the world till the end of time, Christ entrusted to the College
of the Twelve the task of teaching, ruling and sanctifying.(10) Among their number He selected Peter, and after his
confession of faith determined that on him He would build His Church. Also to Peter He promised the keys of the
kingdom of heaven,(11) and after His profession of love, entrusted all His sheep to him to be confirmed in faith(12)
and shepherded in perfect unity.(13) Christ Jesus Himself was forever to remain the chief cornerstone (14) and
shepherd of our souls.(15)
Jesus Christ, then, willed that the apostles and their successors -the bishops with Peter's successor at their head-
should preach the Gospel faithfully, administer the sacraments, and rule the Church in love. It is thus, under the
action of the Holy Spirit, that Christ wills His people to increase, and He perfects His people's fellowship in unity: in
their confessing the one faith, celebrating divine worship in common, and keeping the fraternal harmony of the
family of God.
The Church, then, is God's only flock; it is like a standard lifted high for the nations to see it:(16) for it serves all
mankind through the Gospel of peace(17) as it makes its pilgrim way in hope toward the goal of the fatherland above.
(18)
This is the sacred mystery of the unity of the Church, in Christ and through Christ, the Holy Spirit energizing its
various functions. It is a mystery that finds its highest exemplar and source in the unity of the Persons of the Trinity:
the Father and the Son in the Holy Spirit, one God.
3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle
strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and
quite large communities came to be separated from full communion with the Catholic Church-for which, often
enough, men of both sides were to blame. The children who are born into these Communities and who grow up
believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon
them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in
communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying
degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the
structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion.
The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all
who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called
Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)
Moreover, some and even very many of the significant elements and endowments which together go to build up and
give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of
God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements
too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly
engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical
actions must be regarded as capable of giving access to the community of salvation.
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some
respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit
of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness
of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not
blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one
body, and with Him quickened to newness of life-that unity which the Holy Scriptures and the ancient Tradition of
the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of
salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the
blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one
Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This
people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is
guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal
glory in the heavenly Jerusalem.
4. Today, in many parts of the world, under the inspiring grace of the Holy Spirit, many efforts are being made in
prayer, word and action to attain that fullness of unity which Jesus Christ desires. The Sacred Council exhorts all the
Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of
ecumenism.
The term "ecumenical movement" indicates the initiatives and activities planned and undertaken, according to the
various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to
avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth
and fairness and so make mutual relations with them more difficult; then, "dialogue" between competent experts
from different Churches and Communities. At these meetings, which are organized in a religious spirit, each explains
the teaching of his Communion in greater depth and brings out clearly its distinctive features. In such dialogue,
everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both Communions.
In addition, the way is prepared for cooperation between them in the duties for the common good of humanity which
are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common. Finally, all
are led to examine their own faithfulness to Christ's will for the Church and accordingly to undertake with vigor the
task of renewal and reform.
When such actions are undertaken prudently and patiently by the Catholic faithful, with the attentive guidance of
their bishops, they promote justice and truth, concord and collaboration, as well as the spirit of brotherly love and
unity. This is the way that, when the obstacles to perfect ecclesiastical communion have been gradually overcome,
all Christians will at last, in a common celebration of the Eucharist, be gathered into the one and only Church in that
unity which Christ bestowed on His Church from the beginning. We believe that this unity 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.
However, it is evident that, when individuals wish for full Catholic communion, their preparation and reconciliation is
an undertaking which of its nature is distinct from ecumenical action. But there is no opposition between the two,
since both proceed from the marvelous ways of God.
Catholics, in their ecumenical work, must assuredly be concerned for their separated brethren, praying for them,
keeping them informed about the Church, making the first approaches toward them. But their primary duty is to
make a careful and honest appraisal of whatever needs to be done or renewed in the Catholic household itself, in
order that its life may bear witness more clearly and faithfully to the teachings and institutions which have come to it
from Christ through the Apostles.
For although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, yet
its members fail to live by them with all the fervor that they should, so that the radiance of the Church's image is less
clear in the eyes of our separated brethren and of the world at large, and the growth of God's kingdom is delayed. All
Catholics must therefore aim at Christian perfection(24) and, each according to his station, play his part that the
Church may daily be more purified and renewed. For the Church must bear in her own body the humility and dying
of Jesus,(25) against the day when Christ will present her to Himself in all her glory without spot or wrinkle.(26)
All in the Church must preserve unity in essentials. But let all, according to the gifts they have received enjoy a
proper freedom, in their various forms of spiritual life and discipline, in their different liturgical rites, and even in their
theological elaborations of revealed truth. In all things let charity prevail. If they are true to this course of action, they
will be giving ever better expression to the authentic catholicity and apostolicity of the Church.
On the other hand, Catholics must gladly acknowledge and esteem the truly Christian endowments from our
common heritage which are to be found among our separated brethren. It is right and salutary to recognize the riches
of Christ and virtuous works in the lives of others who are bearing witness to Christ, sometimes even to the shedding
of their blood. For God is always wonderful in His works and worthy of all praise.
Nor should we forget that anything wrought by the grace of the Holy Spirit in the hearts of our separated brethren
can be a help to our own edification. Whatever is truly Christian is never contrary to what genuinely belongs to the
faith; indeed, it can always bring a deeper realization of the mystery of Christ and the Church.
Nevertheless, the divisions among Christians prevent the Church from attaining the fullness of catholicity proper to
her, in those of her sons who, though attached to her by Baptism, are yet separated from full communion with her.
Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all her bearings.
This Sacred Council is gratified to note that the participation by the Catholic faithful in ecumenical work is growing
daily. It commends this work to the bishops everywhere in the world to be vigorously stimulated by them and guided
with prudence.
CHAPTER II
THE PRACTICE OF ECUMENISM
5. The attainment of union is the concern of the whole Church, faithful and shepherds alike. This concern extends to
everyone, according to his talent, whether it be exercised in his daily Christian life or in his theological and historical
research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it
helps toward that full and perfect unity which God in His kindness wills.
6. Every renewal of the Church(27) is essentially grounded in an increase of fidelity to her own calling. Undoubtedly
this is the basis of the movement toward unity.
Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of
this, in so far as she is an institution of men here on earth. Thus if, in various times and circumstances, there have
been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been
formulated-to be carefully distinguished from the deposit of faith itself-these can and should be set right at the
opportune moment.
Church renewal has therefore notable ecumenical importance. Already in various spheres of the Church's life, this
renewal is taking place. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the
apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church's social teaching
and activity-all these should be considered as pledges and signs of the future progress of ecumenism.
7. There can be no ecumenism worthy of the name without a change of heart. For it is from renewal of the inner life
of our minds,(28) from self-denial and an unstinted love that desires of unity take their rise and develop in a mature
way. We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble. gentle in the
service of others, and to have an attitude of brotherly generosity towards them. St. Paul says: "I, therefore, a
prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility
and meekness, with patience, forbearing one another in love, eager to maintain the unity of the spirit in the bond of
peace".(29) This exhortation is directed especially to those raised to sacred Orders precisely that the work of Christ
may be continued. He came among us "not to be served but to serve".(30)
The words of St. John hold good about sins against unity: "If we say we have not sinned, we make him a liar, and
his word is not in us".(31) So we humbly beg pardon of God and of our separated brethren, just as we forgive them
that trespass against us.
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."
It is a recognized custom for Catholics to have frequent recourse to that prayer for the unity of the Church which the
Saviour Himself on the eve of His death so fervently appealed to His Father: "That they may all be one".(32)
In certain special circumstances, such as the prescribed prayers "for unity," and during ecumenical gatherings, it is
allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in
common are certainly an effective means of obtaining the grace of unity, and they are a true expression of the ties
which still bind Catholics to their separated brethren. "For where two or three are gathered together in my name,
there am I in the midst of them".(33)
Yet worship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for
the restoration of Christian unity. There are two main principles governing the practice of such common worship:
first, the bearing witness to the unity of the Church, and second, the sharing in the means of grace. Witness to the
unity of the Church very generally forbids common worship to Christians, but the grace to be had from it sometimes
commends this practice. The course to be adopted, with due regard to all the circumstances of time, place, and
persons, is to be decided by local episcopal authority, unless otherwise provided for by the Bishops' Conference
according to its statutes, or by the Holy See.
9. We must get to know the outlook of our separated brethren. To achieve this purpose, study is of necessity
required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper
grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren,
their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for
this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat
with the other on an equal footing-provided that those who take part in them are truly competent and have the
approval of the bishops. From such dialogue will emerge still more clearly what the situation of the Catholic Church
really is. In this way too the outlook of our separated brethren will be better understood, and our own belief more
aptly explained.
10. Sacred theology and other branches of knowledge, especially of an historical nature, must be taught with due
regard for the ecumenical point of view, so that they may correspond more exactly with the facts.
It is most important that future shepherds and priests should have mastered a theology that has been carefully
worked out in this way and not polemically, especially with regard to those aspects which concern the relations of
separated brethren with the Catholic Church.
This importance is the greater because the instruction and spiritual formation of the faithful and of religious depends
so largely on the formation which their priests have received.
Moreover, Catholics engaged in missionary work in the same territories as other Christians ought to know,
particularly in these times, the problems and the benefits in their apostolate which derive from the ecumenical
movement.
11. The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with
our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so
foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its
genuine and certain meaning is clouded.
At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such
terms as our separated brethren can also really understand.
Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating
the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with
humility. When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a
"hierarchy" of truths, since they vary in their relation to the fundamental Christian faith. Thus the way will be
opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of
the unfathomable riches of Christ.(34)
12. Before the whole world let all Christians confess their faith in the triune God, one and three in the incarnate Son
of God, our Redeemer and Lord. United in their efforts, and with mutual respect, let them bear witness to our
common hope which does not play us false. In these days when cooperation in social matters is so widespread, all
men without exception are called to work together, with much greater reason all those who believe in God, but most
of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the
relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. This
cooperation, which has already begun in many countries, should be developed more and more, particularly in regions
where a social and technical evolution is taking place be it in a just evaluation of the dignity of the human person, the
establishment of the blessings of peace, the application of Gospel principles to social life, the advancement of the arts
and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times
such as famine and natural disasters, illiteracy and poverty, housing shortage and the unequal distribution of wealth.
All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one
another, and so pave the way to Christian unity.
CHAPTER III
CHURCHES AND ECCLESIAL COMMUNITIES SEPARATED FROM THE ROMAN APOSTOLIC SEE
13. We now turn our attention to the two chief types of division as they affect the seamless robe of Christ.
The first divisions occurred in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon
were challenged, and later when ecclesiastical communion between the Eastern Patriarchates and the Roman See
was dissolved.
Other divisions arose more than four centuries later in the West, stemming from the events which are usually
referred to as "The Reformation." As a result, many Communions, national or confessional, were separated from the
Roman See. Among those in which Catholic traditions and institutions in part continue to exist, the Anglican
Communion occupies a special place.
These various divisions differ greatly from one another not only by reason of their origin, place and time, but
especially in the nature and seriousness of questions bearing on faith and the structure of the Church. Therefore,
without minimizing the differences between the various Christian bodies, and without overlooking the bonds between
them which exist in spite of divisions, this holy Council decides to propose the following considerations for prudent
ecumenical action.
I. The Special Consideration of the Eastern Churches
14. For many centuries the Church of the East and that of the West each followed their separate ways though linked
in a brotherly union of faith and sacramental life; the Roman See by common consent acted as guide when
disagreements arose between them over matters of faith or discipline. Among other matters of great importance, it is
a pleasure for this Council to remind everyone that there flourish in the East many particular or local Churches,
among which the Patriarchal Churches hold first place, and of these not a few pride themselves in tracing their
origins back to the apostles themselves. Hence a matter of primary concern and care among the Easterns, in their
local churches, has been, and still is, to preserve the family ties of common faith and charity which ought to exist
between sister Churches.
Similarly it must not be forgotten that from the beginning the Churches of the East have had a treasury from which
the Western Church has drawn extensively-in liturgical practice, spiritual tradition, and law. Nor must we undervalue
the fact that it was the ecumenical councils held in the East that defined the basic dogmas of the Christian faith, on
the Trinity, on the Word of God Who took flesh of the Virgin Mary. To preserve this faith these Churches have
suffered and still suffer much.
However, the heritage handed down by the apostles was received with differences of form and manner, so that from
the earliest times of the Church it was explained variously in different places, owing to diversities of genius and
conditions of life. All this, quite apart from external causes, prepared the way for decisions arising also from a lack of
charity and mutual understanding.
For this reason the Holy Council urges all, but especially those who intend to devote themselves to the restoration of
full communion hoped for between the Churches of the East and the Catholic Church, to give due consideration to
this special feature of the origin and growth of the Eastern Churches, and to the character of the relations which
obtained between them and the Roman See before separation. They must take full account of all these factors and,
where this is done, it will greatly contribute to the dialogue that is looked for.
15. Everyone also knows with what great love the Christians of the East celebrate the sacred liturgy, especially the
eucharistic celebration, source of the Church's life and pledge of future glory, in which the faithful, united with their
bishop, have access to God the Father through the Son, the Word made flesh, Who suffered and has been glorified,
and so, in the outpouring of the Holy Spirit, they enter into communion with the most holy Trinity, being made
"sharers of the divine nature".(35) Hence, through the celebration of the Holy Eucharist in each of these churches,
the Church of God is built up and grows in stature(36) and through concelebration, their communion with one
another is made manifest.
In this liturgical worship, the Christians of the East pay high tribute, in beautiful hymns of praise, to Mary ever
Virgin, whom the ecumenical Council of Ephesus solemnly proclaimed to be the holy Mother of God, so that Christ
might be acknowledged as being truly Son of God and Son of Man, according to the Scriptures. Many also are the
saints whose praise they sing, among them the Fathers of the universal Church.
These Churches, although separated from us, yet possess true sacraments and above all, by apostolic succession, the
priesthood and the Eucharist, whereby they are linked with us in closest intimacy. Therefore some worship in
common (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only
possible but to be encouraged.
Moreover, in the East are found the riches of those spiritual traditions which are given expression especially in
monastic life. There from the glorious times of the holy Fathers, monastic spirituality flourished which, then later
flowed over into the Western world, and there provided the source from which Latin monastic life took its rise and
has drawn fresh vigor ever since. Catholics therefore are earnestly recommended to avail themselves of the spiritual
riches of the Eastern Fathers which lift up the whole man to the contemplation of the divine.
The very rich liturgical and spiritual heritage of the Eastern Churches should be known, venerated, preserved and
cherished by all. They must recognize that this is of supreme importance for the faithful preservation of the fullness
of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians.
16. Already from the earliest times the Eastern Churches followed their own forms of ecclesiastical law and custom,
which were sanctioned by the approval of the Fathers of the Church, of synods, and even of ecumenical councils.
Far from being an obstacle to the Church's unity, a certain diversity of customs and observances only adds to her
splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of
doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of
the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are
better suited to the character of their faithful, and more for the good of their souls. The perfect observance of this
traditional principle not always indeed carried out in practice, is one of the essential prerequisites for any restoration
of unity.
17. What has just been said about the lawful variety that can exist in the Church must also be taken to apply to the
differences in theological expression of doctrine. In the study of revelation East and West have followed different
methods, and have developed differently their understanding and confession of God's truth. It is hardly surprising,
then, if from time to time one tradition has come nearer to a full appreciation of some aspects of a mystery of
revelation than the other, or has expressed it to better advantage. In such cases, these various theological expressions
are to be considered often as mutually complementary rather than conflicting. Where the authentic theological
traditions of the Eastern Church are concerned, we must recognize the admirable way in which they have their roots
in Holy Scripture, and how they are nurtured and given expression in the life of the liturgy. They derive their
strength too from the living tradition of the apostles and from the works of the Fathers and spiritual writers of the
Eastern Churches. Thus they promote the right ordering of Christian life and, indeed, pave the way to a full vision of
Christian truth.
All this heritage of spirituality and liturgy, of discipline and theology, in its various traditions, this holy synod declares
to belong to the full Catholic and apostolic character of the Church. We thank God that many Eastern children of the
Catholic Church, who preserve this heritage, and wish to express it more faithfully and completely in their lives, are
already living in full communion with their brethren who follow the tradition of the West.
18. After taking all these factors into consideration, this Sacred Council solemnly repeats the declaration of previous
Councils and Roman Pontiffs, that for the restoration or the maintenance of unity and communion it is necessary "to
impose no burden beyond what is essential".(37) It is the Council's urgent desire that, in the various organizations
and living activities of the Church, every effort should be made toward the gradual realization of this unity, especially
by prayer, and by fraternal dialogue on points of doctrine and the more pressing pastoral problems of our time.
Similarly, the Council commends to the shepherds and faithful of the Catholic Church to develop closer relations
with those who are no longer living in the East but are far from home, so that friendly collaboration with them may
increase, in the spirit of love, to the exclusion of all feeling of rivalry or strife. If this cause is wholeheartedly
promoted, the Council hopes that the barrier dividing the Eastern Church and Western Church will be removed, and
that at last there may be but the one dwelling, firmly established on Christ Jesus, the cornerstone, who will make
both one.(38)
II. Separated Churches and Ecclesial Communities in the West
19. In the great upheaval which began in the West toward the end of the Middle Ages, and in later times too,
Churches and ecclesial Communities came to be separated from the Apostolic See of Rome. Yet they have retained
a particularly close affinity with the Catholic Church as a result of the long centuries in which all Christendom lived
together in ecclesiastical communion.
However, since these Churches and ecclesial Communities, on account of their different origins, and different
teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves,
the task of describing them at all adequately is extremely difficult; and we have no intention of making such an
attempt here.
Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold
everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men.
It must however be admitted that in these Churches and ecclesial Communities there exist important differences
from the Catholic Church, not only of an historical, sociological, psychological and cultural character, but especially
in the interpretation of revealed truth. To make easier the ecumenical dialogue in spite of these differences, we wish
to set down some considerations which can, and indeed should, serve as a basis and encouragement for such
dialogue.
20. Our thoughts turn first to those Christians who make open confession of Jesus Christ as God and Lord and as
the sole Mediator between God and men, to the glory of the one God, Father, Son and Holy Spirit. We are aware
indeed that there exist considerable divergences from the doctrine of the Catholic Church concerning Christ Himself,
the Word of God made flesh, the work of redemption, and consequently, concerning the mystery and ministry of the
Church, and the role of Mary in the plan of salvation. But we rejoice to see that our separated brethren look to
Christ as the source and center of Church unity. Their longing for union with Christ inspires them to seek an ever
closer unity, and also to bear witness to their faith among the peoples of the earth.
21. A love and reverence of Sacred Scripture which might be described as devotion, leads our brethren to a constant
meditative study of the sacred text. For the Gospel "is the power of God for salvation to every one who has faith, to
the Jew first and then to the Greek".(39)
While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom
the prophets foretold, Who is the Word of God made flesh for us. They contemplate in the Scriptures the life of
Christ and what the Divine Master taught and did for our salvation, especially the mysteries of His death and
resurrection.
But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from
ours-some in one way, some in another-regarding the relationship between Scripture and the Church. For, according
to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and
preaching of the written word of God.
But Sacred Scriptures provide for the work of dialogue an instrument of the highest value in the mighty hand of God
for the attainment of that unity which the Saviour holds out to all.
22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right
dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine
life, as the Apostle says: "You were buried together with Him in Baptism, and in Him also rose again-through faith in
the working of God, who raised Him from the dead".(40)
Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself
Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore,
envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to
be, and finally complete ingrafting in eucharistic communion.
Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from
Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness,
especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and
resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His
coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of
the Church, must be the subject of the dialogue.
23. The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of
Baptism and by hearing the word of God. This shows itself in their private prayer, their meditation on the Bible, in
their Christian family life, and in the worship of a community gathered together to praise God. Moreover, their form
of worship sometimes displays notable features of the liturgy which they shared with us of old.
Their faith in Christ bears fruit in praise and thanksgiving for the blessings received from the hands of God. Among
them, too, is a strong sense of justice and a true charity toward their neighbor. This active faith has been responsible
for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the
improvement of the social conditions of life, and the promotion of peace throughout the world.
While it is true that many Christians understand the moral teaching of the Gospel differently from Catholics, and do
not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to
stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: "And
whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father
through Him".(41) For that reason an ecumenical dialogue might start with discussion of the application of the
Gospel to moral conduct.
24. Now that we have briefly set out the conditions for ecumenical action and the principles by which it is to be
directed, we look with confidence to the future. This Sacred Council exhorts the faithful to refrain from superficiality
and imprudent zeal, which can hinder real progress toward unity. Their ecumenical action must be fully and sincerely
Catholic, that is to say, faithful to the truth which we have received from the apostles and Fathers of the Church, in
harmony with the faith which the Catholic Church has always professed, and at the same time directed toward that
fullness to which Our Lord wills His Body to grow in the course of time.
It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should
develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine
Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. The Council moreover
professes its awareness that human powers and capacities cannot achieve this holy objective-the reconciling of all
Christians in the unity of the one and only Church of Christ. It is because of this that the Council rests all its hope on
the prayer of Christ for the Church, on our Father's love for us, and on the power of the Holy Spirit. "And hope
does not disappoint, because God's love has been poured into our hearts through the Holy Spirit, who has been given
to us".(42)
Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers of the
Council. And We, by the apostolic authority given Us by Christ and in union with the Fathers, approve, decree and
establish them in the Holy Spirit and command that they be promulgated for the glory of God.
Given in Rome at St. Peter's, November 21, 1964
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NOTES
1. Cf. 1 Cor. 1, 13.
2. Cf. 1 Jn. 4, 9; Col. 1, 18-20; Jn. 11, S2.
3. Jn. 17, 21.
4. Cf. Jn. 13, 34.
5. Cf. Jn. 16, 7.
6. Eph. 4, 4-5.
7. Gal. 3, 27-28.
8. Cf. 1 Cor. 12, 4-11.
9. Eph. 4, 12.
10. Cf. Mt. 28, 18-20, collato Jn. 20 21-23.
11. Cf. Mt. 16, 18, collato Mt. 18, 18.
12. Cf. Lc. 22, 32.
13. Cf. Jn. 21, 15-18.
14. Cf. Eph. 2, 20.
15. Cf. 1 Petr. 2, 2S; CONC. VATICANUM 1, Sess. IV (1870), Constitutio Pastor Aeternus: Collac 7, 482 a.
16. Cf. Is. 11, 10-12.
17. Cf. Eph. 2, 17-18, collato Mc. 16, 15.
18. Cf. 1 Petr. 1, 3-9.
19. Cf. 1 Cor. 11, 18-19; Gal. 1, 6-9; 1 Jn. 2, 18-19.
20. Cf. 1 Cor. 1, 11 sqq; 11, 22.
21. Cf. CONC. FLORENTINUM, Sess. VIII (1439), Decretum Exultate Deo: Mansi 31, 1055 A.
22. Cf. S. AUGUSTINUS, In Ps. 32, Enarr. 11, 29: PL 36, 299
23. Cf. CONC. LATERANENSE IV (1215) Constitutio IV: Mansi 22, 990; CONC. LUGDUNENSE II (1274),
Professio fidei Michaelis Palaeologi: Mansi 24, 71 E; CONC. FLORENTINUM, Sess. VI (1439), Definitio
Laetentur caeli: Mansi 31, 1026 E.
24. Cf. Iac. 1, 4; Rom. 12, 1-2.
25. Cf. 2 Cor. 4, 10, Phil. 2, 5-8
26. Cf. Eph. 5, 27.
27. Cf. CONC. LATERANSE V, Sess. XII (1517), Constitutio Constituti: Mansi 32, 988 B-C.
28. Cf. Eph. 4, 24.
29. Eph. 4, 1-3.
30. Mt. 20, 28.
31. 1 Jn. 1, 10.
32. Jn. 17, 21.
33. Mt. 18, 20.
34. Cf. Eph. 3, 8.
35. 2 Petr. 1, 4.
36. Cf. S. IOANNES CHRYSOSTOMOS, In loannem Homelia XLVI, PG 59, 260-262.
37. Acts 15, 28.
38. Cf. CONC. FLORENTINUM, Sess. VI (1439), Definitio Laetentur caeli: Mansi 31 1026 E.
39. Rom. 1, 16.
40. Col. 2, 12; cf. Rom. 6, 4
41. Col. 3, 17.
42. Rom. 5, 5.
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Traditionalism: True and False
To be a Catholic is to accept Tradition, both Divine and ecclesiastical. Divine or Sacred Tradition comes to us from
the apostles and is built up, by way of dogmatic development, by the Magisterium (teaching office) of the Church,
exercised by the Apostolic College (the bishops in union with the Pope) or the Pope personally. Sacred Tradition
requires the adherence of divine and Catholic faith and only the Magisterium has the supernatural charism to
authentically interpret its content.
Ecclesiastical traditions, on the other hand, are not part of the Catholic faith but of the way of life of the Church, as
determined by legitimate authority, in various ages and places. There is an ecclesiastical tradition for each of the over
20 Rites and Churches which make up the communion of the Catholic Church (Roman, Byzantine, Maronite,
Ruthenian etc.). The ecclesiastical tradition of the Roman Church (the Latin Rite) encompasses such matters as the
ceremonies and prayers of the Mass and sacraments (in those things not determined by Sacred Tradition), the
Liturgy of the Hours, penitential discipline (laws of fast and abstinence), forms of sacred art and sacred music,
clerical discipline (such as celibacy) and many other matters and practices that are mutable and which can thus be
changed by the supreme ecclesiastical authority.
We can also speak of pious traditions which arise from the popular piety of the People of God. They often have
some foundation in Sacred Tradition or ecclesiastical tradition, without having the authority of the Church behind
them. An example might be the practice of sprinkling some holy water when taking it from a font as an act of
suffrage for the Poor Souls. As expressions of the personal faith of the believer they have great value.
So being traditional in any of these senses is good not bad, as long as our practices are rightly ordered. Pious
traditions must be subject to ecclesiastical tradition, which in turn must be subject to Sacred Tradition. In all cases it
is the Magisterium of the Church which decides what kind of tradition it is and what the implications for Catholic
faith and practice are. Today there are many who describe themselves as traditional Catholics in that they adhere to
the Magisterium, as well as to ecclesiastical and pious traditions which many others seem to be abandoning. Such
piety is the piety of the saints and doctors of the Church.
False or exaggerated traditionalism. Unfortunately, some today arrogate judgement in these matters to themselves.
This can be out of ignorance, certainly. Taught a certain way as a child it seems to such persons that ALL the
practices of the faith are of equal gravity. No distinction is made between teachings and practices based in Sacred
Tradition and those of ecclesiastical origin or from popular piety. Any change, no matter how minor, in the familiar
practices from before Vatican II is seen as a mortal wound in the fabric of Catholicism. Generally all that is required
is education in the true theological and historical facts of the case.
A spiritually more dangerous variety is the intellectualized traditionalism of those who have rejected Vatican II, or
some portion of it (such as liturgical renewal or ecumenism). This rejection is rationalized as obedience to
"Tradition" as they understand it. The bishops and even the Pope are seen as being unfaithful to the deposit of the
faith (at least in practical matters), with only the traditionalist remnant upholding to true Catholicism. Pope John Paul
II has referred to this error as Integralism. This name was first used earlier in the century by the popes to describe
certain super-orthodox persons who rejected any accommodation with intellectual movements outside the Church
and who took it upon themselves to ferret out heresy and heretics within it. Such traditionalism, however, is really a
distrust of the Magisterium and its ability to authentically deal with, and occasionally incorporate, new intellectual
currents and movements into the Church's life. Only by guarding and holding fast to the Integral Faith is one safe,
rather than by holding fast to the living Magisterium. Had this been the attitude of the Church through the centuries
we would not have the neo-Platonism of Church Fathers such as St. Augustine or the Aristotelian approach of
Doctors such as St. Thomas Aquinas, among others. Both these "views" belonged "to the world" before they
belonged to the Church. But under the guidance of the Magisterium they were "baptized" and have been of great
value to the Church.
It should be noted that in the area of liturgy the Holy See has recognized the legitimate aspirations of those who love
the Rites of the Roman Church as they existed before the Second Vatican Council. This was manifested by the
apostolic letter Ecclesia Dei granting the privilege of using the Missal of 1962 to those who desired it and who
accepted the Vatican Council and the authority of the Holy See over the Liturgy. The Pontiff encouraged the bishops
of the world to be generous in granting this privilege in their dioceses to those who wish it.
There is, however, a false traditionalism which does not remain in communion with the Magisterium. Divine
Revelation and the documents of the Church make it clear that only the Magisterium can ultimately judge these
matters and that the salvation of the faithful does not depend on having to privately interpret the Sacred Tradition or
govern oneself in ecclesiastical affairs.
Mt. 16:18
And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall
not prevail against it.
Lk. 10:16
Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who
sent me."
First Vatican Council on Papal Primacy
We renew the definition of the Ecumenical Council of Florence, by which all the faithful of Christ must believe "that
the Apostolic See and the Roman Pontiff hold primacy over the whole world, and that the Pontiff of Rome himself
is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole
Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord
Jesus Christ, full power to feed, rule, and guide the universal Church, just as is also contained in the records of the
ecumenical Councils and in the sacred canons.
... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of
hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which
pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ,
protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same
faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can
deviate and keep his faith and salvation." [Dogmatic Constitution on the Church, Vatican Council I, DB1826-
1827/DS3059-3060]
First Vatican Council on Papal Magisterium
To satisfy this pastoral duty [primacy], our predecessors always gave tireless attention that the saving doctrine of
Christ be spread among all the peoples of the earth, and with equal care they watched that, wherever it was received,
it was preserved sound and pure. Therefore, the bishops of the whole world, now individually, now gathered in
Synods, following a long custom of the churches and the formula of the ancient rule, referred to this Holy See those
dangers particularly which emerged in the affairs of faith, that there especially the damages to faith might be repaired
where faith cannot experience a failure. The Roman Pontiffs, moreover, according as the condition of the times and
affairs advised, sometimes by calling ecumenical Councils or by examining the opinion of the Church spread
throughout the world; sometimes by particular synods, sometimes by employing other helps which divine Providence
supplied, have defined that those matters must be held which with God's help they have recognized as in agreement
with Sacred Scripture and apostolic tradition. For, the Holy Spirit was not promised to the successors of Peter that
by His revelation they might disclose new doctrine, but that by His help they might guard sacredly the revelation
transmitted through the apostles and the deposit of faith, and might faithfully set it forth. Indeed, all the venerable
fathers have embraced their apostolic doctrine, and the holy orthodox Doctors have venerated and followed it,
knowing full well that the See of St. Peter always remains unimpaired by any error, according to the divine promise
of our Lord the Savior made to the chief of His disciples: "I have prayed for thee, that thy faith fail not: and thou,
being once converted, confirm thy brethren" [Luke 22:32]. [my emphasis]
So, this gift of truth and a never failing faith was divinely conferred upon Peter and his successors in this chair, that
they might administer their high duty for the salvation of all; that the entire flock of Christ, turned away by them
from the poisonous food of error, might be nourished on the sustenance of heavenly doctrine, that with the occasion
of schism removed the whole Church might be saved as one, and relying on her foundation might stay firm against
the gates of hell. [my emphasis, DB1836-1837/DS3069-3070]
1983 Code of Canon Law
Can. 331 The bishop of the Church of Rome, in whom resides the office given in a special way by the Lord to
Peter, first of the Apostles and to be transmitted to his successors, is head of the college of bishops, the Vicar of
Christ and Pastor of the entire Church on earth; therefore, in virtue of his office he enjoys supreme, full, immediate
and universal ordinary power in the Church, which he can always freely exercise. [canon 218 of the 1917 Code of
Canon Law]
Can. 333
1. The Roman Pontiff, by virtue of his office, not only has power in the entire Church but also possesses a primacy
of ordinary power over all particular churches and groupings of churches by which the proper, ordinary and
immediate power which bishops possess in the particular churches entrusted to their care is both strengthened and
safeguarded.
2. The Roman Pontiff, in fulfilling the office of the supreme pastor of the Church is always united in communion
with the other bishops and with the universal Church; however, he has the right, according to the needs of the
Church, to determine the manner, either personal or collegial, of exercising this function.
3. There is neither appeal nor recourse against a decision or decree of the Roman Pontiff. [canons 218, 228 of the
1917 Code]
Whatever good, therefore, false traditionalism might seem to do in preserving the faith is undone by the attitude
toward papal authority that it engenders by its overt and sometimes bitter criticism. This "fidelity" then becomes a
"trap," one which seems to offer security but instead offers only the security of one's own judgment and one's own
will. Instead Catholics are willed by Christ the security of a living connection with Him through His Vicar. The texts
of Vatican I cited above show that the purpose of the Petrine office is precisely to maintain a unity of faith, discipline
and hierarchical communion that reflects in the world the unity of the Kingdom founded by Christ. Those who
misinterpret the faith as presented by the Second Vatican Council and the recent Popes, or who through a spirit of
disobedience violate the liturgical or others norms of the Holy See, distance themselves from Peter (in some degree).
This is true for those who "hold the faith" in their own way on the right, as well as for those who "progress" in their
own way on the left.
On the other hand, as St. Thomas teaches concerning scandal, those who adhere to the good do not falter, nor are
they scandalized into rebellion themselves by those who do stumble [ST q43, a5]. This good of the unity of faith, of
the discipline of the sacraments and of hierarchical communion, is obtained by adhering steadfastly to the Pope and
thus to remain "one flock under one highest shepherd" (Vatican I).
Unfortunately, we see that while in Christ's time Jesus Himself was the skandalon or stumbling stone upon which
Israel was broken, today in the New Israel of the Church that "scandal" is given by Peter. We must therefore ask
ourselves which character in the drama of the Passion are we: Judas (who betrayed our Lord), Peter (who relied on
his own strength), John (who remained close out of love), Thomas (whose faith was shaken by doubts), Mary
(whose total faithfulness and love merited her the highest participation in the mission of Her Son), the women (who
sought to comfort the Shepherd), the priests and lawyers-theologians (who thought only of their own prerogatives),
the soldiers (who were "only following orders"), or Pilate (whose human respect exceeded his respect for the truth).
Something can be learned from all of them, but the principal lesson, I believe, is to have more loving adherence
(piety), rather than less (impiety), to the teaching, sanctifying and governing decisions of Christ's Vicar.
Finally, recalling the dream of St. John Bosco who foresaw our times, we know that those who remain in the barque
of Peter with the Eucharistic and Marian Pope will be secure, whereas as those who act independently, even if on
the winning side, risk being swamped. This may apply to men of good will in other religions, but it probably also
applies to those in the Church who do not fully embrace the teaching and discipline of the Roman Pontiff, but want
instead to decide for themselves the direction of the Church (i.e. be their own pilot). They do so at their own risk.
Answered by Colin B. Donovan, STL
TRIDENTINE MASS & DISOBEDIENCE
If the Old Mass was used by Popes since Gregory I, if Quo Primum of Pius V forbade and condemned changes, if
Pius XII in Mediator Dei forbade innovations like the altar facing the people and the vernacular, how can traditional
Catholics be disobedient for wanting the Mass of the ages?
They are not, as I will explain.
First, many features of the Mass do not enjoy the longevity you mention. Liturgical studies encouraged by the Popes
since the 1800s have shown that while the core elements of the Roman Mass have not changed many of the lesser
elements have. The most authoritative account of this history is Fr. Josef Jungmann's two volumes The Mass of the
Roman Rite. Up until Trent the Mass could differ between regions and dioceses, as local adaptations were made to
a basic Latin Rite. Rome did not, and practically could not, exercise so firmly her supreme authority over the liturgy.
The Reformation changed that, and the Holy See reserved authority to herself. The question is not whether the
Church was or is bound to the liturgical form promulgated for universal usage in the Roman Rite by Pope St. Pius V
through Quo Primum, she is not, but who has authority to make changes. This is why Pope Pius XII, Vatican II and
the 1983 Code of Canon Law all state that any changes in the Liturgy must come from the Holy See. The Popes,
like Pius V in Quo Primum and Pius XII in Mediator Dei, decry and forbid innovations, changes by those without
authority. This safeguards the essential forms, and thus the validity, of the sacraments. The Supreme authority in the
Church, a Pope or a Council in union with the Pope, always has the authority to make changes to ecclesiastical
discipline, such as the liturgical forms that cloak the essential matter and form of a sacrament. Pius XII made
changes, John XXIII made changes, Vatican II proposed changes, and Pope Paul VI and Pope John Paul II have
made changes. All have understood that Popes do not bind other Popes or Councils in such matters, otherwise the
Supreme authority would not be Supreme.
As for the altar and the vernacular, it is up to the Supreme Magisterium to determine when, and where, and for
whom, they are opportune. Both options of altar and language have been used in the Church. These are prudential
disciplinary matters not matters of faith, which are protected by the charism of infallibility. However, even in such
disciplinary matters the Church cannot err so as to undermine the validity of the sacraments, otherwise Christ'
promise to be with His Church would fail. They are prudential judgments about which popes and Catholics may be
of different opinions. Popes and Catholics are not bound to respect your and my opinion on the matter. Catholics are
bound to respect that of Popes, however, as a practical matter of ecclesiastical communion. That is what the
doctrine of Papal Primacy teaches.
...all the faithful of Christ must believe "that the Apostolic See and the Roman Pontiff hold primacy over the whole
world, and that the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the
true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was
handed down in blessed Peter, by our Lord Jesus Christ, full power to feed, rule, and guide the universal Church,
just as is also contained in the records of the ecumenical Councils and in the sacred canons.
... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of
hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which
pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ,
protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same
faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can
deviate and keep his faith and salvation..." [Dogmatic Constitution on the Church, Vatican Council I, 1870]
All Catholics should respect the teaching and authority of the Church – whether manifested through a Council or a
Pope. As for preferring the traditional rites, since the Holy See has shown its solicitude for traditional Catholics it can
hardly be a matter of disobedience to prefer the Tridentine Mass. It would be theologically untenable to argue that in
and of itself there could be any grounds for claiming so. Disobedience is a matter of a person's will knowingly
rejecting lawful authority. Where that is not present there is no disobedience. In matters of the liturgy, the Holy See
is that authority, and its willingness to satisfy the aspirations of traditional Catholics is clear.
Answered by Colin B. Donovan, STL
INTRODUCTION
1. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council.
Christ the Lord founded one Church and one Church only. However, many Christian communions present
themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in
mind and go their different ways, as if Christ Himself were divided.(1) Such division openly contradicts the will of
Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature.
But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. In recent
times more than ever before, He has been rousing divided Christians to remorse over their divisions and to a longing
for unity. Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there
increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among
all Christians. This movement toward unity is called "ecumenical." Those belong to it who invoke the Triune God
and confess Jesus as Lord and Savior, doing this not merely as individuals but also as corporate bodies. For almost
everyone regards the body in which he has heard the Gospel as his Church and indeed, God's Church. All however,
though in different ways, long for the one visible Church of God, a Church truly universal and set forth into the
world that the world may be converted to the Gospel and so be saved, to the glory of God.
The Sacred Council gladly notes all this. It has already declared its teaching on the Church, and now, moved by a
desire for the restoration of unity among all the followers of Christ, it wishes to set before all Catholics the ways and
means by which they too can respond to this grace and to this divine call.
CHAPTER I
CATHOLIC PRINCIPLES ON ECUMENISM
2. What has revealed the love of God among us is that the Father has sent into the world His only-begotten Son, so
that, being made man, He might by His redemption give new life to the entire human race and unify it.(2) Before
offering Himself up as a spotless victim upon the altar, Christ prayed to His Father for all who believe in Him: "that
they all may be one; even as thou, Father, art in me, and I in thee, that they also may be one in us, so that the world
may believe that thou has sent me".(3) In His Church He instituted the wonderful sacrament of the Eucharist by
which the unity of His Church is both signified and made a reality. He gave His followers a new commandment to
love one another,(4) and promised the Spirit, their Advocate,(5) who, as Lord and life-giver, should remain with
them forever.
After being lifted up on the cross and glorified, the Lord Jesus poured forth His Spirit as He had promised, and
through the Spirit He has called and gathered together the people of the New Covenant, who are the Church, into a
unity of faith, hope and charity, as the Apostle teaches us: "There is one body and one Spirit, just as you were called
to the one hope of your calling; one Lord, one faith, one Baptism".(6) For "all you who have been baptized into
Christ have put on Christ ... for you are all one in Christ Jesus".(7) It is the Holy Spirit, dwelling in those who
believe and pervading and ruling over the Church as a whole, who brings about that wonderful communion of the
faithful. He brings them into intimate union with Christ, so that He is the principle of the Church's unity. The
distribution of graces and offices is His work too,(8) enriching the Church of Jesus Christ with different functions "in
order to equip the saints for the work of service, so as to build up the body of Christ".(9)
In order to establish this His holy Church everywhere in the world till the end of time, Christ entrusted to the College
of the Twelve the task of teaching, ruling and sanctifying.(10) Among their number He selected Peter, and after his
confession of faith determined that on him He would build His Church. Also to Peter He promised the keys of the
kingdom of heaven,(11) and after His profession of love, entrusted all His sheep to him to be confirmed in faith(12)
and shepherded in perfect unity.(13) Christ Jesus Himself was forever to remain the chief cornerstone (14) and
shepherd of our souls.(15)
Jesus Christ, then, willed that the apostles and their successors -the bishops with Peter's successor at their head-
should preach the Gospel faithfully, administer the sacraments, and rule the Church in love. It is thus, under the
action of the Holy Spirit, that Christ wills His people to increase, and He perfects His people's fellowship in unity: in
their confessing the one faith, celebrating divine worship in common, and keeping the fraternal harmony of the
family of God.
The Church, then, is God's only flock; it is like a standard lifted high for the nations to see it:(16) for it serves all
mankind through the Gospel of peace(17) as it makes its pilgrim way in hope toward the goal of the fatherland above.
(18)
This is the sacred mystery of the unity of the Church, in Christ and through Christ, the Holy Spirit energizing its
various functions. It is a mystery that finds its highest exemplar and source in the unity of the Persons of the Trinity:
the Father and the Son in the Holy Spirit, one God.
3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19) which the Apostle
strongly condemned.(20) But in subsequent centuries much more serious dissensions made their appearance and
quite large communities came to be separated from full communion with the Catholic Church-for which, often
enough, men of both sides were to blame. The children who are born into these Communities and who grow up
believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon
them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in
communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying
degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the
structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion.
The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all
who have been justified by faith in Baptism are members of Christ's body,(21) and have a right to be called
Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22)
Moreover, some and even very many of the significant elements and endowments which together go to build up and
give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of
God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements
too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.
The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly
engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical
actions must be regarded as capable of giving access to the community of salvation.
It follows that the separated Churches(23) and Communities as such, though we believe them to be deficient in some
respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit
of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness
of grace and truth entrusted to the Church.
Nevertheless, our separated brethren, whether considered as individuals or as Communities and Churches, are not
blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one
body, and with Him quickened to newness of life-that unity which the Holy Scriptures and the ancient Tradition of
the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of
salvation," that they can benefit fully from the means of salvation. We believe that Our Lord entrusted all the
blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one
Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God. This
people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is
guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal
glory in the heavenly Jerusalem.
4. Today, in many parts of the world, under the inspiring grace of the Holy Spirit, many efforts are being made in
prayer, word and action to attain that fullness of unity which Jesus Christ desires. The Sacred Council exhorts all the
Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of
ecumenism.
The term "ecumenical movement" indicates the initiatives and activities planned and undertaken, according to the
various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to
avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth
and fairness and so make mutual relations with them more difficult; then, "dialogue" between competent experts
from different Churches and Communities. At these meetings, which are organized in a religious spirit, each explains
the teaching of his Communion in greater depth and brings out clearly its distinctive features. In such dialogue,
everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both Communions.
In addition, the way is prepared for cooperation between them in the duties for the common good of humanity which
are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common. Finally, all
are led to examine their own faithfulness to Christ's will for the Church and accordingly to undertake with vigor the
task of renewal and reform.
When such actions are undertaken prudently and patiently by the Catholic faithful, with the attentive guidance of
their bishops, they promote justice and truth, concord and collaboration, as well as the spirit of brotherly love and
unity. This is the way that, when the obstacles to perfect ecclesiastical communion have been gradually overcome,
all Christians will at last, in a common celebration of the Eucharist, be gathered into the one and only Church in that
unity which Christ bestowed on His Church from the beginning. We believe that this unity 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.
However, it is evident that, when individuals wish for full Catholic communion, their preparation and reconciliation is
an undertaking which of its nature is distinct from ecumenical action. But there is no opposition between the two,
since both proceed from the marvelous ways of God.
Catholics, in their ecumenical work, must assuredly be concerned for their separated brethren, praying for them,
keeping them informed about the Church, making the first approaches toward them. But their primary duty is to
make a careful and honest appraisal of whatever needs to be done or renewed in the Catholic household itself, in
order that its life may bear witness more clearly and faithfully to the teachings and institutions which have come to it
from Christ through the Apostles.
For although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, yet
its members fail to live by them with all the fervor that they should, so that the radiance of the Church's image is less
clear in the eyes of our separated brethren and of the world at large, and the growth of God's kingdom is delayed. All
Catholics must therefore aim at Christian perfection(24) and, each according to his station, play his part that the
Church may daily be more purified and renewed. For the Church must bear in her own body the humility and dying
of Jesus,(25) against the day when Christ will present her to Himself in all her glory without spot or wrinkle.(26)
All in the Church must preserve unity in essentials. But let all, according to the gifts they have received enjoy a
proper freedom, in their various forms of spiritual life and discipline, in their different liturgical rites, and even in their
theological elaborations of revealed truth. In all things let charity prevail. If they are true to this course of action, they
will be giving ever better expression to the authentic catholicity and apostolicity of the Church.
On the other hand, Catholics must gladly acknowledge and esteem the truly Christian endowments from our
common heritage which are to be found among our separated brethren. It is right and salutary to recognize the riches
of Christ and virtuous works in the lives of others who are bearing witness to Christ, sometimes even to the shedding
of their blood. For God is always wonderful in His works and worthy of all praise.
Nor should we forget that anything wrought by the grace of the Holy Spirit in the hearts of our separated brethren
can be a help to our own edification. Whatever is truly Christian is never contrary to what genuinely belongs to the
faith; indeed, it can always bring a deeper realization of the mystery of Christ and the Church.
Nevertheless, the divisions among Christians prevent the Church from attaining the fullness of catholicity proper to
her, in those of her sons who, though attached to her by Baptism, are yet separated from full communion with her.
Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all her bearings.
This Sacred Council is gratified to note that the participation by the Catholic faithful in ecumenical work is growing
daily. It commends this work to the bishops everywhere in the world to be vigorously stimulated by them and guided
with prudence.
CHAPTER II
THE PRACTICE OF ECUMENISM
5. The attainment of union is the concern of the whole Church, faithful and shepherds alike. This concern extends to
everyone, according to his talent, whether it be exercised in his daily Christian life or in his theological and historical
research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it
helps toward that full and perfect unity which God in His kindness wills.
6. Every renewal of the Church(27) is essentially grounded in an increase of fidelity to her own calling. Undoubtedly
this is the basis of the movement toward unity.
Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of
this, in so far as she is an institution of men here on earth. Thus if, in various times and circumstances, there have
been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been
formulated-to be carefully distinguished from the deposit of faith itself-these can and should be set right at the
opportune moment.
Church renewal has therefore notable ecumenical importance. Already in various spheres of the Church's life, this
renewal is taking place. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the
apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church's social teaching
and activity-all these should be considered as pledges and signs of the future progress of ecumenism.
7. There can be no ecumenism worthy of the name without a change of heart. For it is from renewal of the inner life
of our minds,(28) from self-denial and an unstinted love that desires of unity take their rise and develop in a mature
way. We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble. gentle in the
service of others, and to have an attitude of brotherly generosity towards them. St. Paul says: "I, therefore, a
prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility
and meekness, with patience, forbearing one another in love, eager to maintain the unity of the spirit in the bond of
peace".(29) This exhortation is directed especially to those raised to sacred Orders precisely that the work of Christ
may be continued. He came among us "not to be served but to serve".(30)
The words of St. John hold good about sins against unity: "If we say we have not sinned, we make him a liar, and
his word is not in us".(31) So we humbly beg pardon of God and of our separated brethren, just as we forgive them
that trespass against us.
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."
It is a recognized custom for Catholics to have frequent recourse to that prayer for the unity of the Church which the
Saviour Himself on the eve of His death so fervently appealed to His Father: "That they may all be one".(32)
In certain special circumstances, such as the prescribed prayers "for unity," and during ecumenical gatherings, it is
allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in
common are certainly an effective means of obtaining the grace of unity, and they are a true expression of the ties
which still bind Catholics to their separated brethren. "For where two or three are gathered together in my name,
there am I in the midst of them".(33)
Yet worship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for
the restoration of Christian unity. There are two main principles governing the practice of such common worship:
first, the bearing witness to the unity of the Church, and second, the sharing in the means of grace. Witness to the
unity of the Church very generally forbids common worship to Christians, but the grace to be had from it sometimes
commends this practice. The course to be adopted, with due regard to all the circumstances of time, place, and
persons, is to be decided by local episcopal authority, unless otherwise provided for by the Bishops' Conference
according to its statutes, or by the Holy See.
9. We must get to know the outlook of our separated brethren. To achieve this purpose, study is of necessity
required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper
grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren,
their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for
this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat
with the other on an equal footing-provided that those who take part in them are truly competent and have the
approval of the bishops. From such dialogue will emerge still more clearly what the situation of the Catholic Church
really is. In this way too the outlook of our separated brethren will be better understood, and our own belief more
aptly explained.
10. Sacred theology and other branches of knowledge, especially of an historical nature, must be taught with due
regard for the ecumenical point of view, so that they may correspond more exactly with the facts.
It is most important that future shepherds and priests should have mastered a theology that has been carefully
worked out in this way and not polemically, especially with regard to those aspects which concern the relations of
separated brethren with the Catholic Church.
This importance is the greater because the instruction and spiritual formation of the faithful and of religious depends
so largely on the formation which their priests have received.
Moreover, Catholics engaged in missionary work in the same territories as other Christians ought to know,
particularly in these times, the problems and the benefits in their apostolate which derive from the ecumenical
movement.
11. The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with
our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so
foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its
genuine and certain meaning is clouded.
At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such
terms as our separated brethren can also really understand.
Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating
the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with
humility. When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a
"hierarchy" of truths, since they vary in their relation to the fundamental Christian faith. Thus the way will be
opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of
the unfathomable riches of Christ.(34)
12. Before the whole world let all Christians confess their faith in the triune God, one and three in the incarnate Son
of God, our Redeemer and Lord. United in their efforts, and with mutual respect, let them bear witness to our
common hope which does not play us false. In these days when cooperation in social matters is so widespread, all
men without exception are called to work together, with much greater reason all those who believe in God, but most
of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the
relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. This
cooperation, which has already begun in many countries, should be developed more and more, particularly in regions
where a social and technical evolution is taking place be it in a just evaluation of the dignity of the human person, the
establishment of the blessings of peace, the application of Gospel principles to social life, the advancement of the arts
and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times
such as famine and natural disasters, illiteracy and poverty, housing shortage and the unequal distribution of wealth.
All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one
another, and so pave the way to Christian unity.
CHAPTER III
CHURCHES AND ECCLESIAL COMMUNITIES SEPARATED FROM THE ROMAN APOSTOLIC SEE
13. We now turn our attention to the two chief types of division as they affect the seamless robe of Christ.
The first divisions occurred in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon
were challenged, and later when ecclesiastical communion between the Eastern Patriarchates and the Roman See
was dissolved.
Other divisions arose more than four centuries later in the West, stemming from the events which are usually
referred to as "The Reformation." As a result, many Communions, national or confessional, were separated from the
Roman See. Among those in which Catholic traditions and institutions in part continue to exist, the Anglican
Communion occupies a special place.
These various divisions differ greatly from one another not only by reason of their origin, place and time, but
especially in the nature and seriousness of questions bearing on faith and the structure of the Church. Therefore,
without minimizing the differences between the various Christian bodies, and without overlooking the bonds between
them which exist in spite of divisions, this holy Council decides to propose the following considerations for prudent
ecumenical action.
I. The Special Consideration of the Eastern Churches
14. For many centuries the Church of the East and that of the West each followed their separate ways though linked
in a brotherly union of faith and sacramental life; the Roman See by common consent acted as guide when
disagreements arose between them over matters of faith or discipline. Among other matters of great importance, it is
a pleasure for this Council to remind everyone that there flourish in the East many particular or local Churches,
among which the Patriarchal Churches hold first place, and of these not a few pride themselves in tracing their
origins back to the apostles themselves. Hence a matter of primary concern and care among the Easterns, in their
local churches, has been, and still is, to preserve the family ties of common faith and charity which ought to exist
between sister Churches.
Similarly it must not be forgotten that from the beginning the Churches of the East have had a treasury from which
the Western Church has drawn extensively-in liturgical practice, spiritual tradition, and law. Nor must we undervalue
the fact that it was the ecumenical councils held in the East that defined the basic dogmas of the Christian faith, on
the Trinity, on the Word of God Who took flesh of the Virgin Mary. To preserve this faith these Churches have
suffered and still suffer much.
However, the heritage handed down by the apostles was received with differences of form and manner, so that from
the earliest times of the Church it was explained variously in different places, owing to diversities of genius and
conditions of life. All this, quite apart from external causes, prepared the way for decisions arising also from a lack of
charity and mutual understanding.
For this reason the Holy Council urges all, but especially those who intend to devote themselves to the restoration of
full communion hoped for between the Churches of the East and the Catholic Church, to give due consideration to
this special feature of the origin and growth of the Eastern Churches, and to the character of the relations which
obtained between them and the Roman See before separation. They must take full account of all these factors and,
where this is done, it will greatly contribute to the dialogue that is looked for.
15. Everyone also knows with what great love the Christians of the East celebrate the sacred liturgy, especially the
eucharistic celebration, source of the Church's life and pledge of future glory, in which the faithful, united with their
bishop, have access to God the Father through the Son, the Word made flesh, Who suffered and has been glorified,
and so, in the outpouring of the Holy Spirit, they enter into communion with the most holy Trinity, being made
"sharers of the divine nature".(35) Hence, through the celebration of the Holy Eucharist in each of these churches,
the Church of God is built up and grows in stature(36) and through concelebration, their communion with one
another is made manifest.
In this liturgical worship, the Christians of the East pay high tribute, in beautiful hymns of praise, to Mary ever
Virgin, whom the ecumenical Council of Ephesus solemnly proclaimed to be the holy Mother of God, so that Christ
might be acknowledged as being truly Son of God and Son of Man, according to the Scriptures. Many also are the
saints whose praise they sing, among them the Fathers of the universal Church.
These Churches, although separated from us, yet possess true sacraments and above all, by apostolic succession, the
priesthood and the Eucharist, whereby they are linked with us in closest intimacy. Therefore some worship in
common (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only
possible but to be encouraged.
Moreover, in the East are found the riches of those spiritual traditions which are given expression especially in
monastic life. There from the glorious times of the holy Fathers, monastic spirituality flourished which, then later
flowed over into the Western world, and there provided the source from which Latin monastic life took its rise and
has drawn fresh vigor ever since. Catholics therefore are earnestly recommended to avail themselves of the spiritual
riches of the Eastern Fathers which lift up the whole man to the contemplation of the divine.
The very rich liturgical and spiritual heritage of the Eastern Churches should be known, venerated, preserved and
cherished by all. They must recognize that this is of supreme importance for the faithful preservation of the fullness
of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians.
16. Already from the earliest times the Eastern Churches followed their own forms of ecclesiastical law and custom,
which were sanctioned by the approval of the Fathers of the Church, of synods, and even of ecumenical councils.
Far from being an obstacle to the Church's unity, a certain diversity of customs and observances only adds to her
splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of
doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of
the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are
better suited to the character of their faithful, and more for the good of their souls. The perfect observance of this
traditional principle not always indeed carried out in practice, is one of the essential prerequisites for any restoration
of unity.
17. What has just been said about the lawful variety that can exist in the Church must also be taken to apply to the
differences in theological expression of doctrine. In the study of revelation East and West have followed different
methods, and have developed differently their understanding and confession of God's truth. It is hardly surprising,
then, if from time to time one tradition has come nearer to a full appreciation of some aspects of a mystery of
revelation than the other, or has expressed it to better advantage. In such cases, these various theological expressions
are to be considered often as mutually complementary rather than conflicting. Where the authentic theological
traditions of the Eastern Church are concerned, we must recognize the admirable way in which they have their roots
in Holy Scripture, and how they are nurtured and given expression in the life of the liturgy. They derive their
strength too from the living tradition of the apostles and from the works of the Fathers and spiritual writers of the
Eastern Churches. Thus they promote the right ordering of Christian life and, indeed, pave the way to a full vision of
Christian truth.
All this heritage of spirituality and liturgy, of discipline and theology, in its various traditions, this holy synod declares
to belong to the full Catholic and apostolic character of the Church. We thank God that many Eastern children of the
Catholic Church, who preserve this heritage, and wish to express it more faithfully and completely in their lives, are
already living in full communion with their brethren who follow the tradition of the West.
18. After taking all these factors into consideration, this Sacred Council solemnly repeats the declaration of previous
Councils and Roman Pontiffs, that for the restoration or the maintenance of unity and communion it is necessary "to
impose no burden beyond what is essential".(37) It is the Council's urgent desire that, in the various organizations
and living activities of the Church, every effort should be made toward the gradual realization of this unity, especially
by prayer, and by fraternal dialogue on points of doctrine and the more pressing pastoral problems of our time.
Similarly, the Council commends to the shepherds and faithful of the Catholic Church to develop closer relations
with those who are no longer living in the East but are far from home, so that friendly collaboration with them may
increase, in the spirit of love, to the exclusion of all feeling of rivalry or strife. If this cause is wholeheartedly
promoted, the Council hopes that the barrier dividing the Eastern Church and Western Church will be removed, and
that at last there may be but the one dwelling, firmly established on Christ Jesus, the cornerstone, who will make
both one.(38)
II. Separated Churches and Ecclesial Communities in the West
19. In the great upheaval which began in the West toward the end of the Middle Ages, and in later times too,
Churches and ecclesial Communities came to be separated from the Apostolic See of Rome. Yet they have retained
a particularly close affinity with the Catholic Church as a result of the long centuries in which all Christendom lived
together in ecclesiastical communion.
However, since these Churches and ecclesial Communities, on account of their different origins, and different
teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves,
the task of describing them at all adequately is extremely difficult; and we have no intention of making such an
attempt here.
Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold
everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men.
It must however be admitted that in these Churches and ecclesial Communities there exist important differences
from the Catholic Church, not only of an historical, sociological, psychological and cultural character, but especially
in the interpretation of revealed truth. To make easier the ecumenical dialogue in spite of these differences, we wish
to set down some considerations which can, and indeed should, serve as a basis and encouragement for such
dialogue.
20. Our thoughts turn first to those Christians who make open confession of Jesus Christ as God and Lord and as
the sole Mediator between God and men, to the glory of the one God, Father, Son and Holy Spirit. We are aware
indeed that there exist considerable divergences from the doctrine of the Catholic Church concerning Christ Himself,
the Word of God made flesh, the work of redemption, and consequently, concerning the mystery and ministry of the
Church, and the role of Mary in the plan of salvation. But we rejoice to see that our separated brethren look to
Christ as the source and center of Church unity. Their longing for union with Christ inspires them to seek an ever
closer unity, and also to bear witness to their faith among the peoples of the earth.
21. A love and reverence of Sacred Scripture which might be described as devotion, leads our brethren to a constant
meditative study of the sacred text. For the Gospel "is the power of God for salvation to every one who has faith, to
the Jew first and then to the Greek".(39)
While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom
the prophets foretold, Who is the Word of God made flesh for us. They contemplate in the Scriptures the life of
Christ and what the Divine Master taught and did for our salvation, especially the mysteries of His death and
resurrection.
But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from
ours-some in one way, some in another-regarding the relationship between Scripture and the Church. For, according
to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and
preaching of the written word of God.
But Sacred Scriptures provide for the work of dialogue an instrument of the highest value in the mighty hand of God
for the attainment of that unity which the Saviour holds out to all.
22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right
dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine
life, as the Apostle says: "You were buried together with Him in Baptism, and in Him also rose again-through faith in
the working of God, who raised Him from the dead".(40)
Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself
Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore,
envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to
be, and finally complete ingrafting in eucharistic communion.
Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from
Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness,
especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and
resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His
coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of
the Church, must be the subject of the dialogue.
23. The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of
Baptism and by hearing the word of God. This shows itself in their private prayer, their meditation on the Bible, in
their Christian family life, and in the worship of a community gathered together to praise God. Moreover, their form
of worship sometimes displays notable features of the liturgy which they shared with us of old.
Their faith in Christ bears fruit in praise and thanksgiving for the blessings received from the hands of God. Among
them, too, is a strong sense of justice and a true charity toward their neighbor. This active faith has been responsible
for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the
improvement of the social conditions of life, and the promotion of peace throughout the world.
While it is true that many Christians understand the moral teaching of the Gospel differently from Catholics, and do
not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to
stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: "And
whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father
through Him".(41) For that reason an ecumenical dialogue might start with discussion of the application of the
Gospel to moral conduct.
24. Now that we have briefly set out the conditions for ecumenical action and the principles by which it is to be
directed, we look with confidence to the future. This Sacred Council exhorts the faithful to refrain from superficiality
and imprudent zeal, which can hinder real progress toward unity. Their ecumenical action must be fully and sincerely
Catholic, that is to say, faithful to the truth which we have received from the apostles and Fathers of the Church, in
harmony with the faith which the Catholic Church has always professed, and at the same time directed toward that
fullness to which Our Lord wills His Body to grow in the course of time.
It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should
develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine
Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. The Council moreover
professes its awareness that human powers and capacities cannot achieve this holy objective-the reconciling of all
Christians in the unity of the one and only Church of Christ. It is because of this that the Council rests all its hope on
the prayer of Christ for the Church, on our Father's love for us, and on the power of the Holy Spirit. "And hope
does not disappoint, because God's love has been poured into our hearts through the Holy Spirit, who has been given
to us".(42)
Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers of the
Council. And We, by the apostolic authority given Us by Christ and in union with the Fathers, approve, decree and
establish them in the Holy Spirit and command that they be promulgated for the glory of God.
Given in Rome at St. Peter's, November 21, 1964
--------------------------------------------------------------------------------
NOTES
1. Cf. 1 Cor. 1, 13.
2. Cf. 1 Jn. 4, 9; Col. 1, 18-20; Jn. 11, S2.
3. Jn. 17, 21.
4. Cf. Jn. 13, 34.
5. Cf. Jn. 16, 7.
6. Eph. 4, 4-5.
7. Gal. 3, 27-28.
8. Cf. 1 Cor. 12, 4-11.
9. Eph. 4, 12.
10. Cf. Mt. 28, 18-20, collato Jn. 20 21-23.
11. Cf. Mt. 16, 18, collato Mt. 18, 18.
12. Cf. Lc. 22, 32.
13. Cf. Jn. 21, 15-18.
14. Cf. Eph. 2, 20.
15. Cf. 1 Petr. 2, 2S; CONC. VATICANUM 1, Sess. IV (1870), Constitutio Pastor Aeternus: Collac 7, 482 a.
16. Cf. Is. 11, 10-12.
17. Cf. Eph. 2, 17-18, collato Mc. 16, 15.
18. Cf. 1 Petr. 1, 3-9.
19. Cf. 1 Cor. 11, 18-19; Gal. 1, 6-9; 1 Jn. 2, 18-19.
20. Cf. 1 Cor. 1, 11 sqq; 11, 22.
21. Cf. CONC. FLORENTINUM, Sess. VIII (1439), Decretum Exultate Deo: Mansi 31, 1055 A.
22. Cf. S. AUGUSTINUS, In Ps. 32, Enarr. 11, 29: PL 36, 299
23. Cf. CONC. LATERANENSE IV (1215) Constitutio IV: Mansi 22, 990; CONC. LUGDUNENSE II (1274),
Professio fidei Michaelis Palaeologi: Mansi 24, 71 E; CONC. FLORENTINUM, Sess. VI (1439), Definitio
Laetentur caeli: Mansi 31, 1026 E.
24. Cf. Iac. 1, 4; Rom. 12, 1-2.
25. Cf. 2 Cor. 4, 10, Phil. 2, 5-8
26. Cf. Eph. 5, 27.
27. Cf. CONC. LATERANSE V, Sess. XII (1517), Constitutio Constituti: Mansi 32, 988 B-C.
28. Cf. Eph. 4, 24.
29. Eph. 4, 1-3.
30. Mt. 20, 28.
31. 1 Jn. 1, 10.
32. Jn. 17, 21.
33. Mt. 18, 20.
34. Cf. Eph. 3, 8.
35. 2 Petr. 1, 4.
36. Cf. S. IOANNES CHRYSOSTOMOS, In loannem Homelia XLVI, PG 59, 260-262.
37. Acts 15, 28.
38. Cf. CONC. FLORENTINUM, Sess. VI (1439), Definitio Laetentur caeli: Mansi 31 1026 E.
39. Rom. 1, 16.
40. Col. 2, 12; cf. Rom. 6, 4
41. Col. 3, 17.
42. Rom. 5, 5.
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Traditionalism: True and False
To be a Catholic is to accept Tradition, both Divine and ecclesiastical. Divine or Sacred Tradition comes to us from
the apostles and is built up, by way of dogmatic development, by the Magisterium (teaching office) of the Church,
exercised by the Apostolic College (the bishops in union with the Pope) or the Pope personally. Sacred Tradition
requires the adherence of divine and Catholic faith and only the Magisterium has the supernatural charism to
authentically interpret its content.
Ecclesiastical traditions, on the other hand, are not part of the Catholic faith but of the way of life of the Church, as
determined by legitimate authority, in various ages and places. There is an ecclesiastical tradition for each of the over
20 Rites and Churches which make up the communion of the Catholic Church (Roman, Byzantine, Maronite,
Ruthenian etc.). The ecclesiastical tradition of the Roman Church (the Latin Rite) encompasses such matters as the
ceremonies and prayers of the Mass and sacraments (in those things not determined by Sacred Tradition), the
Liturgy of the Hours, penitential discipline (laws of fast and abstinence), forms of sacred art and sacred music,
clerical discipline (such as celibacy) and many other matters and practices that are mutable and which can thus be
changed by the supreme ecclesiastical authority.
We can also speak of pious traditions which arise from the popular piety of the People of God. They often have
some foundation in Sacred Tradition or ecclesiastical tradition, without having the authority of the Church behind
them. An example might be the practice of sprinkling some holy water when taking it from a font as an act of
suffrage for the Poor Souls. As expressions of the personal faith of the believer they have great value.
So being traditional in any of these senses is good not bad, as long as our practices are rightly ordered. Pious
traditions must be subject to ecclesiastical tradition, which in turn must be subject to Sacred Tradition. In all cases it
is the Magisterium of the Church which decides what kind of tradition it is and what the implications for Catholic
faith and practice are. Today there are many who describe themselves as traditional Catholics in that they adhere to
the Magisterium, as well as to ecclesiastical and pious traditions which many others seem to be abandoning. Such
piety is the piety of the saints and doctors of the Church.
False or exaggerated traditionalism. Unfortunately, some today arrogate judgement in these matters to themselves.
This can be out of ignorance, certainly. Taught a certain way as a child it seems to such persons that ALL the
practices of the faith are of equal gravity. No distinction is made between teachings and practices based in Sacred
Tradition and those of ecclesiastical origin or from popular piety. Any change, no matter how minor, in the familiar
practices from before Vatican II is seen as a mortal wound in the fabric of Catholicism. Generally all that is required
is education in the true theological and historical facts of the case.
A spiritually more dangerous variety is the intellectualized traditionalism of those who have rejected Vatican II, or
some portion of it (such as liturgical renewal or ecumenism). This rejection is rationalized as obedience to
"Tradition" as they understand it. The bishops and even the Pope are seen as being unfaithful to the deposit of the
faith (at least in practical matters), with only the traditionalist remnant upholding to true Catholicism. Pope John Paul
II has referred to this error as Integralism. This name was first used earlier in the century by the popes to describe
certain super-orthodox persons who rejected any accommodation with intellectual movements outside the Church
and who took it upon themselves to ferret out heresy and heretics within it. Such traditionalism, however, is really a
distrust of the Magisterium and its ability to authentically deal with, and occasionally incorporate, new intellectual
currents and movements into the Church's life. Only by guarding and holding fast to the Integral Faith is one safe,
rather than by holding fast to the living Magisterium. Had this been the attitude of the Church through the centuries
we would not have the neo-Platonism of Church Fathers such as St. Augustine or the Aristotelian approach of
Doctors such as St. Thomas Aquinas, among others. Both these "views" belonged "to the world" before they
belonged to the Church. But under the guidance of the Magisterium they were "baptized" and have been of great
value to the Church.
It should be noted that in the area of liturgy the Holy See has recognized the legitimate aspirations of those who love
the Rites of the Roman Church as they existed before the Second Vatican Council. This was manifested by the
apostolic letter Ecclesia Dei granting the privilege of using the Missal of 1962 to those who desired it and who
accepted the Vatican Council and the authority of the Holy See over the Liturgy. The Pontiff encouraged the bishops
of the world to be generous in granting this privilege in their dioceses to those who wish it.
There is, however, a false traditionalism which does not remain in communion with the Magisterium. Divine
Revelation and the documents of the Church make it clear that only the Magisterium can ultimately judge these
matters and that the salvation of the faithful does not depend on having to privately interpret the Sacred Tradition or
govern oneself in ecclesiastical affairs.
Mt. 16:18
And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall
not prevail against it.
Lk. 10:16
Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who
sent me."
First Vatican Council on Papal Primacy
We renew the definition of the Ecumenical Council of Florence, by which all the faithful of Christ must believe "that
the Apostolic See and the Roman Pontiff hold primacy over the whole world, and that the Pontiff of Rome himself
is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole
Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord
Jesus Christ, full power to feed, rule, and guide the universal Church, just as is also contained in the records of the
ecumenical Councils and in the sacred canons.
... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of
hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which
pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ,
protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same
faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can
deviate and keep his faith and salvation." [Dogmatic Constitution on the Church, Vatican Council I, DB1826-
1827/DS3059-3060]
First Vatican Council on Papal Magisterium
To satisfy this pastoral duty [primacy], our predecessors always gave tireless attention that the saving doctrine of
Christ be spread among all the peoples of the earth, and with equal care they watched that, wherever it was received,
it was preserved sound and pure. Therefore, the bishops of the whole world, now individually, now gathered in
Synods, following a long custom of the churches and the formula of the ancient rule, referred to this Holy See those
dangers particularly which emerged in the affairs of faith, that there especially the damages to faith might be repaired
where faith cannot experience a failure. The Roman Pontiffs, moreover, according as the condition of the times and
affairs advised, sometimes by calling ecumenical Councils or by examining the opinion of the Church spread
throughout the world; sometimes by particular synods, sometimes by employing other helps which divine Providence
supplied, have defined that those matters must be held which with God's help they have recognized as in agreement
with Sacred Scripture and apostolic tradition. For, the Holy Spirit was not promised to the successors of Peter that
by His revelation they might disclose new doctrine, but that by His help they might guard sacredly the revelation
transmitted through the apostles and the deposit of faith, and might faithfully set it forth. Indeed, all the venerable
fathers have embraced their apostolic doctrine, and the holy orthodox Doctors have venerated and followed it,
knowing full well that the See of St. Peter always remains unimpaired by any error, according to the divine promise
of our Lord the Savior made to the chief of His disciples: "I have prayed for thee, that thy faith fail not: and thou,
being once converted, confirm thy brethren" [Luke 22:32]. [my emphasis]
So, this gift of truth and a never failing faith was divinely conferred upon Peter and his successors in this chair, that
they might administer their high duty for the salvation of all; that the entire flock of Christ, turned away by them
from the poisonous food of error, might be nourished on the sustenance of heavenly doctrine, that with the occasion
of schism removed the whole Church might be saved as one, and relying on her foundation might stay firm against
the gates of hell. [my emphasis, DB1836-1837/DS3069-3070]
1983 Code of Canon Law
Can. 331 The bishop of the Church of Rome, in whom resides the office given in a special way by the Lord to
Peter, first of the Apostles and to be transmitted to his successors, is head of the college of bishops, the Vicar of
Christ and Pastor of the entire Church on earth; therefore, in virtue of his office he enjoys supreme, full, immediate
and universal ordinary power in the Church, which he can always freely exercise. [canon 218 of the 1917 Code of
Canon Law]
Can. 333
1. The Roman Pontiff, by virtue of his office, not only has power in the entire Church but also possesses a primacy
of ordinary power over all particular churches and groupings of churches by which the proper, ordinary and
immediate power which bishops possess in the particular churches entrusted to their care is both strengthened and
safeguarded.
2. The Roman Pontiff, in fulfilling the office of the supreme pastor of the Church is always united in communion
with the other bishops and with the universal Church; however, he has the right, according to the needs of the
Church, to determine the manner, either personal or collegial, of exercising this function.
3. There is neither appeal nor recourse against a decision or decree of the Roman Pontiff. [canons 218, 228 of the
1917 Code]
Whatever good, therefore, false traditionalism might seem to do in preserving the faith is undone by the attitude
toward papal authority that it engenders by its overt and sometimes bitter criticism. This "fidelity" then becomes a
"trap," one which seems to offer security but instead offers only the security of one's own judgment and one's own
will. Instead Catholics are willed by Christ the security of a living connection with Him through His Vicar. The texts
of Vatican I cited above show that the purpose of the Petrine office is precisely to maintain a unity of faith, discipline
and hierarchical communion that reflects in the world the unity of the Kingdom founded by Christ. Those who
misinterpret the faith as presented by the Second Vatican Council and the recent Popes, or who through a spirit of
disobedience violate the liturgical or others norms of the Holy See, distance themselves from Peter (in some degree).
This is true for those who "hold the faith" in their own way on the right, as well as for those who "progress" in their
own way on the left.
On the other hand, as St. Thomas teaches concerning scandal, those who adhere to the good do not falter, nor are
they scandalized into rebellion themselves by those who do stumble [ST q43, a5]. This good of the unity of faith, of
the discipline of the sacraments and of hierarchical communion, is obtained by adhering steadfastly to the Pope and
thus to remain "one flock under one highest shepherd" (Vatican I).
Unfortunately, we see that while in Christ's time Jesus Himself was the skandalon or stumbling stone upon which
Israel was broken, today in the New Israel of the Church that "scandal" is given by Peter. We must therefore ask
ourselves which character in the drama of the Passion are we: Judas (who betrayed our Lord), Peter (who relied on
his own strength), John (who remained close out of love), Thomas (whose faith was shaken by doubts), Mary
(whose total faithfulness and love merited her the highest participation in the mission of Her Son), the women (who
sought to comfort the Shepherd), the priests and lawyers-theologians (who thought only of their own prerogatives),
the soldiers (who were "only following orders"), or Pilate (whose human respect exceeded his respect for the truth).
Something can be learned from all of them, but the principal lesson, I believe, is to have more loving adherence
(piety), rather than less (impiety), to the teaching, sanctifying and governing decisions of Christ's Vicar.
Finally, recalling the dream of St. John Bosco who foresaw our times, we know that those who remain in the barque
of Peter with the Eucharistic and Marian Pope will be secure, whereas as those who act independently, even if on
the winning side, risk being swamped. This may apply to men of good will in other religions, but it probably also
applies to those in the Church who do not fully embrace the teaching and discipline of the Roman Pontiff, but want
instead to decide for themselves the direction of the Church (i.e. be their own pilot). They do so at their own risk.
Answered by Colin B. Donovan, STL
TRIDENTINE MASS & DISOBEDIENCE
If the Old Mass was used by Popes since Gregory I, if Quo Primum of Pius V forbade and condemned changes, if
Pius XII in Mediator Dei forbade innovations like the altar facing the people and the vernacular, how can traditional
Catholics be disobedient for wanting the Mass of the ages?
They are not, as I will explain.
First, many features of the Mass do not enjoy the longevity you mention. Liturgical studies encouraged by the Popes
since the 1800s have shown that while the core elements of the Roman Mass have not changed many of the lesser
elements have. The most authoritative account of this history is Fr. Josef Jungmann's two volumes The Mass of the
Roman Rite. Up until Trent the Mass could differ between regions and dioceses, as local adaptations were made to
a basic Latin Rite. Rome did not, and practically could not, exercise so firmly her supreme authority over the liturgy.
The Reformation changed that, and the Holy See reserved authority to herself. The question is not whether the
Church was or is bound to the liturgical form promulgated for universal usage in the Roman Rite by Pope St. Pius V
through Quo Primum, she is not, but who has authority to make changes. This is why Pope Pius XII, Vatican II and
the 1983 Code of Canon Law all state that any changes in the Liturgy must come from the Holy See. The Popes,
like Pius V in Quo Primum and Pius XII in Mediator Dei, decry and forbid innovations, changes by those without
authority. This safeguards the essential forms, and thus the validity, of the sacraments. The Supreme authority in the
Church, a Pope or a Council in union with the Pope, always has the authority to make changes to ecclesiastical
discipline, such as the liturgical forms that cloak the essential matter and form of a sacrament. Pius XII made
changes, John XXIII made changes, Vatican II proposed changes, and Pope Paul VI and Pope John Paul II have
made changes. All have understood that Popes do not bind other Popes or Councils in such matters, otherwise the
Supreme authority would not be Supreme.
As for the altar and the vernacular, it is up to the Supreme Magisterium to determine when, and where, and for
whom, they are opportune. Both options of altar and language have been used in the Church. These are prudential
disciplinary matters not matters of faith, which are protected by the charism of infallibility. However, even in such
disciplinary matters the Church cannot err so as to undermine the validity of the sacraments, otherwise Christ'
promise to be with His Church would fail. They are prudential judgments about which popes and Catholics may be
of different opinions. Popes and Catholics are not bound to respect your and my opinion on the matter. Catholics are
bound to respect that of Popes, however, as a practical matter of ecclesiastical communion. That is what the
doctrine of Papal Primacy teaches.
...all the faithful of Christ must believe "that the Apostolic See and the Roman Pontiff hold primacy over the whole
world, and that the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the
true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was
handed down in blessed Peter, by our Lord Jesus Christ, full power to feed, rule, and guide the universal Church,
just as is also contained in the records of the ecumenical Councils and in the sacred canons.
... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of
hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which
pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ,
protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same
faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can
deviate and keep his faith and salvation..." [Dogmatic Constitution on the Church, Vatican Council I, 1870]
All Catholics should respect the teaching and authority of the Church – whether manifested through a Council or a
Pope. As for preferring the traditional rites, since the Holy See has shown its solicitude for traditional Catholics it can
hardly be a matter of disobedience to prefer the Tridentine Mass. It would be theologically untenable to argue that in
and of itself there could be any grounds for claiming so. Disobedience is a matter of a person's will knowingly
rejecting lawful authority. Where that is not present there is no disobedience. In matters of the liturgy, the Holy See
is that authority, and its willingness to satisfy the aspirations of traditional Catholics is clear.
Answered by Colin B. Donovan, STL