INTER MIRIFICA ( ON THE MEDIA OF SOCIAL COMMUNICATIONS)

DECREE ON THE MEDIA OF SOCIAL COMMUNICATIONS
INTER MIRIFICA
SOLEMNLY PROMULGATED BY
HIS HOLINESS POPE PAUL VI
ON DECEMBER 4, 1963

INTRODUCTION

1. Among the wonderful technological discoveries which men of talent, especially in the present era, have made with God's help, the Church welcomes and promotes with special interest those which have a most direct relation to men's minds and which have uncovered new avenues of communicating most readily news, views and teachings of every sort. The most important of these inventions are those media which, such as the press, movies, radio, television and the like, can, of their very nature, reach and influence, not only individuals, but the very masses and the whole of human society, and thus can rightly be called the media of social communication.

2. The Church recognizes that these media, if properly utilized, can be of great service to mankind, since they greatly contribute to men's entertainment and instruction as well as to the spread and support of the Kingdom of God. The Church recognizes, too, that men can employ these media contrary to the plan of the Creator and to their own loss. Indeed, the Church experiences maternal grief at the harm all too often done to society by their evil use. Hence, this sacred Synod, attentive to the watchful concern manifested by the Supreme Pontiffs and Bishops in a matter of such great importance, judges it to be its duty to treat of the principal questions linked with the media of social communication. It trusts, moreover, that the teaching and regulations it thus sets forth will serve to promote, not only the eternal welfare of Christians, but also the progress of all mankind.

CHAPTER I

ON THE TEACHING OF THE CHURCH

3. The Catholic Church, since it was founded by Christ our Lord to bear salvation to all men and thus is obliged to preach the Gospel, considers it one of its duties to announce the Good News of salvation also with the help of the media of social communication and to instruct men in their proper use.

It is, therefore, an inherent right of the Church to have at its disposal and to employ any of these media insofar as they are necessary or useful for the instruction of Christians and all its efforts for the welfare of souls. It is the duty of Pastors to instruct and guide the faithful so that they, with the help of these same media, may further the salvation and perfection of themselves and of the entire human family. In addition, the laity especially must strive to instill a human and Christian spirit into these media, so that they may fully measure up to the great expectations of mankind and to God's design.

4. For the proper use of these media it is most necessary that all who employ them be acquainted with the norms of morality and conscientiously put them into practice in this area. They must look, then, to the nature of what is communicated, given the special character of each of these media. At the same time they must take into consideration the entire situation or circumstances, namely, the persons, place, time and other conditions under which communication takes place and which can affect or totally change its propriety. Among these circumstances to be considered is the precise manner in which a given medium achieves its effect. For its influence can be so great that men, especially if they are unprepared, can scarcely become aware of it, govern its impact, or, if necessary, reject it.

5. It is, however, especially necessary that all parties concerned should adopt for themselves a proper moral outlook on the use of these media, especially with respect to certain questions that have been vigorously aired in our day.

The first question has to do with "information," as it is called, or the search for and reporting of the news. Now clearly this has become most useful and very often necessary for the progress of contemporary society and for achieving closer links among men. The prompt publication of affairs and events provides every individual with a fuller, continuing acquaintance with them, and thus all can contribute more effectively to the common good and more readily promote and advance the welfare of the entire civil society. Therefore, in society men have a right to information, in accord with the circumstances in each case, about matters concerning individuals or the community. The proper exercise of this right demands, however, that the news itself that is communicated should always be true and complete, within the bounds of justice and charity. In addition, the manner in which the news is communicated should be proper and decent. This means that in both the search for news and in reporting it, there must be full respect for the laws of morality and for the legitimate rights and dignity of the individual. For not all knowledge is helpful, but "it is charity that edifies."(1)

6. The second question deals with the relationship between the rights, as they are called, of art and the norms of morality. Since the mounting controversies in this area frequently take their rise from false teachings about ethics and esthetics, the Council proclaims that all must hold to the absolute primacy of the objective moral order, that is, this order by itself surpasses and fittingly coordinates all other spheres of human affairs-the arts not excepted-even though they be endowed with notable dignity. For man who is endowed by God with the gift of reason and summoned to pursue a lofty destiny, is alone affected by the moral order in his entire being. And likewise, if man resolutely and faithfully upholds this order, he will be brought to the attainment of complete perfection and happiness.

7. Finally, the narration, description or portrayal of moral evil, even through the media of social communication, can indeed serve to bring about a deeper knowledge and study of humanity and, with the aid of appropriately heightened dramatic effects, can reveal and glorify the grand dimensions of truth and goodness. Nevertheless, such presentations ought always to be subject to moral restraint, lest they work to the harm rather than the benefit of souls, particularly when there is question of treating matters which deserve reverent handling or which, given the baneful effect of original sin in men, could quite readily arouse base desires in them.

8. Since public opinion exercises the greatest power and authority today in every sphere of life, both private and public, every member of society must fulfill the demands of justice and charity in this area. As a result, all must strive, through these media as well, to form and spread sound public opinion.

9. All who, of their own free choice, make use of these media of communications as readers, viewers or listeners have special obligations. For a proper choice demands that they fully favor those presentations that are outstanding for their moral goodness, their knowledge and their artistic or technical merit. They ought, however, to void those that may be a cause or occasion of spiritual harm to themselves, or that can lead others into danger through base example, or that hinder desirable presentations and promote those that are evil. To patronize such presentations, in most instances, would merely reward those who use these media only for profit.

In order that those who make use of these media may fulfill the moral code, they ought not to neglect to inform themselves in time about judgments passed by authorities competent in these matters. They ought also to follow such judgments according to the norms of an upright conscience. So that they may more easily resist improper inducements and rather encourage those that are desirable, let them take care to guide and instruct their consciences with suitable aids.

10. Those who make use of the media of communications, especially the young, should take steps to accustom themselves to moderation and self-control in their regard. They should, moreover, endeavor to deepen their understanding of what they see, hear or read. They should discuss these matters with their teachers and experts, and learn to pass sound judgements on them. Parents should remember that they have a most serious duty to guard carefully lest shows, publications and other things of this sort, which may be morally harmful, enter their homes or affect their children under other circumstances.

11. The principle moral responsibility for the proper use of the media of social communication falls on newsmen, writers, actors, designers, producers, displayers, distributors, operators and sellers, as well as critic and all others who play any part in the production and transmission of mass presentations. It is quite evident what gravely important responsibilities they have in the present day when they are in a position to lead the human race to good or to evil by informing or arousing mankind.

Thus, they must adjust their economic, political or artistic and technical aspects so as never to oppose the common good. For the purpose of better achieving this goal, they are to be commended when they join professional associations, which-even under a code, if necessary, of sound moral practice-oblige their members to show respect for morality in the duties and tasks of their craft.

They ought always to be mindful, however, that a great many of their readers and audiences are young people, who need a press and entertainment that offer them decent amusement and cultural uplift. In addition, they should see to it that communications or presentations concerning religious matters are entrusted to worthy and experienced hands and are carried out with fitting reverence.

12. The public authority, in these matters, is bound by special responsibilities in view of the common good, to which these media are ordered. The same authority has, in virtue of its office, the duty of protecting and safeguarding true and just freedom of information, a freedom that is totally necessary for the welfare of contemporary society, especially when it is a question of freedom of the press. It ought also to encourage spiritual values, culture and the fine arts and guarantee the rights of those who wish to use the media. Moreover, public authority has the duty of helping those projects which, though they are certainly most beneficial for young people, cannot otherwise be undertaken.

Lastly, the same public authority, which legitimately concerns itself with the health of the citizenry, is obliged, through the promulgation and careful enforcement of laws, to exercise a fitting and careful watch lest grave damage befall public morals and the welfare of society through the base use of these media. Such vigilance in no wise restricts the freedom of individuals or groups, especially where there is a lack of adequate precaution on the part of those who are professionally engaged in using these media.

Special care should be taken to safeguard young people from printed matter and performances which may be harmful at their age.

CHAPTER II

ON THE PASTORAL ACTIVITY OF THE CHURCH

13. All the children of the Church should join, without delay and with the greatest effort in a common work to make effective use of the media of social communication in various apostolic endeavors, as circumstances and conditions demand. They should anticipate harmful developments, especially in regions where more urgent efforts to advance morality and religion are needed.

Pastors should hasten, therefore, to fulfill their duty in this respect, one which is intimately linked with their ordinary preaching responsibility. The laity, too, who have something to do with the use of these media, should endeavor to bear witness to Christ, first of all by carrying out their individual duties or office expertly and with an apostolic spirit, and, further, by being of direct help in the pastoral activity of the Church-to the best of their ability-through their technical, economic, cultural and artistic talents.

14. First, a good press should be fostered. To instill a fully Christian spirit into readers, a truly Catholic press should be set up and encouraged. Such a press-whether immediately fostered and directed by ecclesiastical authorities or by Catholic laymen-should be edited with the clear purpose of forming, supporting and advancing public opinion in accord with natural law and Catholic teaching and precepts. It should disseminate and properly explain news concerning the life of the Church. Moreover, the faithful ought to be advised of the necessity both to spread and read the Catholic press to formulate Christian judgments for themselves on all events.

The production and showing of films that have value as decent entertainment, humane culture or art, especially when they are designed for young people, ought to be encouraged and assured by every effective means. This can be done particularly by supporting and joining in projects and enterprises for the production and distribution of decent films, by encouraging worthwhile films through critical approval and awards, by patronizing or jointly sponsoring theaters operated by Catholic and responsible managers.

Similarly, effective support should be given to good radio and television programs, above all those that are suitable for families. Catholic programs should be promoted, in which listeners and viewers can be brought to share in the life of the Church and learn religious truths. An effort should also be made, where it may be necessary, to set up Catholic stations. In such instances, however, care must be taken that their programs are outstanding for their standards of excellence and achievement.

In addition, there should be an effort to see that the noble and ancient art of the drama, which now is diffused everywhere by the media of social communication, serves the cultural and moral betterment of audiences.

15. To provide for the needs just set forth, priests, religious and laymen who are equipped with the proper skills for adapting these media to the objectives of the apostolate should be appointed promptly.

Importantly, laymen ought to be afforded technical, doctrinal and moral training. For this purpose, the number of school faculties and institutes should be increased, where newsmen, writers for screen, radio and television and all other interested parties can obtain a sound training that is imbued with the Christian spirit, especially with respect to the social teaching of the Church.

Finally, care must be taken to prepare literary, film, radio, television and other critics, who will be equipped with the best skills in their own crafts and trained and encouraged to render judgments which always put moral issues in their proper light.

16. Since the proper use of the media of social communications which are available to audiences of different cultural backgrounds and ages, calls for instruction proper to their needs, programs which are suitable for the purpose-especially where they are designed for young people-should be encouraged, increased in numbers and organized according to Christian moral principles. This should be done in Catholic schools at every level, in seminaries and in lay apostolate groups. To speed this along catechetical manuals should present and explain Catholic teaching and regulations on this matter.

17. It is quite unbecoming for the Church's children idly to permit the message of salvation to be thwarted or impeded by the technical delays or expenses, however vast, which are encountered by the very nature of these media. Therefore, this sacred Synod advises them of the obligation they have to maintain and assist Catholic newspapers, periodicals and film projects, radio and television programs and stations, whose principal objective is to spread and defend the truth and foster Christian influence in human society. At the same time, the Synod earnestly invites those organizations and individuals who possess financial and technical ability to support these media freely and generously with their resources and their skills, inasmuch as they contribute to genuine culture and the apostolate.

18. Moreover, that the varied apostolates of the Church with respect to the media of social communication may be strengthened effectively, each year in every diocese of the world, by the determination of the Bishops, there should be celebrated a day on which the faithful are instructed in their responsibilities in this regard. They should be invited to pray and contribute funds for this cause. Such funds are to be expended exclusively on the promotion, maintenance and development of institutes and undertakings of the Church in this area, according to the needs of the whole Catholic world.

19. In fulfilling his supreme pastoral charge with respect to the media of social communication, the Sovereign Pontiff has at hand a special office of the Holy See. Moreover, the Fathers of the Council, freely acceding to the wish of the "Secretariat for the Supervision of Publications and Entertainment," reverently request that the Sovereign Pontiff extend the duties and competence of this office to include all media of social communication, including the press, and that experts from various countries be named to it, including laymen.

20. It will be the task of the Bishops, however, to watch over such works and undertakings in their own dioceses, to promote them and, as far as the public apostolate is concerned, to guide them, not excluding those that are under the direction of exempt religious.

21. Since an effective apostolate on a national scale calls for unity of planning and resources, this sacred Synod decrees and orders that national offices for affairs of the press, films, radio and television be established everywhere and given every aid. It will be the special task of these offices to see to it that the consciences of the faithful are properly instructed with respect to these media. Likewise they should foster and guide whatever is done by Catholics in these areas.

In each country the direction of such offices should be entrusted to a special committee of Bishops, or to a single Bishop. Moreover, laymen who are experts in Catholic teaching and in these arts or techniques should have a role in these offices.

22. Since the effectiveness of these media reaches beyond national boundaries and has an impact on individual members of the whole human family, national offices should co-operate among themselves on an international plane. The offices spoken of in Number 21 should assiduously work together with their own international Catholic associations. These Catholic international associations are legitimately approved by the Holy See alone and depend on it.

APPENDICES

23. So that the general principles and norms of this sacred Synod with respect to the media of social communications may be put into effect, by the express will of the Council, the office of the Holy See mentioned in Number 19 should undertake, with the assistance of experts from various countries, to issue a pastoral instruction.

24. As for the rest, this sacred Synod is confident that its issuance of these instructions and norms will be gladly accepted and religiously kept by all the Church's children. By using these helps they will experience no harm and, like salt and light, they will give savor to the earth and brighten the world. Moreover, the Synod invites all men of good will, especially those who have charge of these media, to strive to turn them solely to the good of society, whose fate depends more and more on their proper use. Thus, as was the case with ancient works of art, the name of the Lord may be glorified by these new discoveries in accordance with those words of the Apostle: "Jesus Christ, yesterday and today, and the same forever."(2)

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NOTES

(1) Corinthians 8:1.

(2) Hebrews 13:8.

ORIENTALIUM ECCLESIARUM (THE CATHOLIC CHURCHES OF THE EASTERN RITE)

DECREE ON THE CATHOLIC CHURCHES
OF THE EASTERN RITE
ORIENTALIUM ECCLESIARUM
SOLEMNLY PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 21, 1964

PREAMBLE

1. The Catholic Church holds in high esteem the institutions, liturgical rites, ecclesiastical traditions and the established standards of the Christian life of the Eastern Churches, for in them, distinguished as they are for their venerable antiquity, there remains conspicuous the tradition that has been handed down from the Apostles through the Fathers (1) and that forms part of the divinely revealed and undivided heritage of the universal Church. This Sacred Ecumenical Council, therefore, in its care for the Eastern Churches which bear living witness to this tradition, in order that they may flourish and with new apostolic vigor execute the task entrusted to them, has determined to lay down a number of principles, in addition to those which refer to the universal Church; all else is remitted to the care of the Eastern synods and of the Holy See.

THE INDIVIDUAL CHURCHES OR RITES

2. The Holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government and who, combining together into various groups which are held together by a hierarchy, form separate Churches or Rites. Between these there exists an admirable bond of union, such that the variety within the Church in no way harms its unity; rather it manifests it, for it is the mind of the Catholic Church that each individual Church or Rite should retain its traditions whole and entire and likewise that it should adapt its way of life to the different needs of time and place.(2)

3. These individual Churches, whether of the East or the West, although they differ somewhat among themselves in rite (to use the current phrase), that is, in liturgy, ecclesiastical discipline, and spiritual heritage, are, nevertheless, each as much as the others, entrusted to the pastoral government of the Roman Pontiff, the divinely appointed successor of St. Peter in primacy over the universal Church. They are consequently of equal dignity, so that none of them is superior to the others as regards rite and they enjoy the same rights and are under the same obligations, also in respect of preaching the Gospel to the whole world (cf. Mark 16, 15) under the guidance of the Roman Pontiff.

4. Means should be taken therefore in every part of the world for the protection and advancement of all the individual Churches and, to this end, there should be established parishes and a special hierarchy where the spiritual good of the faithful demands it. The hierarchs of the different individual Churches with jurisdiction in one and the same territory should, by taking common counsel in regular meetings, strive to promote unity of action and with common endeavor to sustain common tasks, so as better to further the good of religion and to safeguard more effectively the ordered way of life of the clergy.(3)

All clerics and those aspiring to sacred Orders should be instructed in the rites and especially in the practical norms that must be applied in interritual questions. The laity, too, should be taught as part of its catechetical education about rites and their rules.

Finally, each and every Catholic, as also the baptized of every non-Catholic church or denomination who enters into the fullness of the Catholic communion, must retain his own rite wherever he is, must cherish it and observe it to the best of his ability (4), without prejudice to the right in special cases of persons. communities or areas, of recourse to the Apostolic See, which, as the supreme judge of interchurch relations, will, acting itself or through other authorities, meet the needs of the occasion in an ecumenical spirit, by the issuance of opportune directives, decrees or rescripts.

PRESERVATION OF THE SPIRITUAL HERITAGE OF THE EASTERN CHURCHES

5. History, tradition and abundant ecclesiastical institutions bear outstanding witness to the great merit owing to the Eastern Churches by the universal Church.(5) The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls.

6. All members of the Eastern Rite should know and be convinced that they can and should always preserve their legitimate liturgical rite and their established way of life, and that these may not be altered except to obtain for themselves an organic improvement. All these, then, must be observed by the members of the Eastern rites themselves. Besides, they should attain to on ever greater knowledge and a more exact use of them, and, if in their regard they have fallen short owing to contingencies of times and persons, they should take steps to return to their ancestral traditions.

Those who, by reason of their office or apostolic ministries, are in frequent communication with the Eastern Churches or their faithful should be instructed according as their office demands in the knowledge and veneration of the rites, discipline, doctrine, history and character of the members of the Eastern rites.(6) To enhance the efficacy of their apostolate, Religious and associations of the Latin Rite working in Eastern countries or among Eastern faithful are earnestly counseled to found houses or even provinces of the Eastern rite, as far as this can be done.(7)

EASTERN RITE PATRIARCHS

7. The patriarchate, as an institution, has existed in the Church from the earliest times and was recognized by the first ecumenical councils.(8)

By the name Eastern patriarch, is meant the bishop to whom belongs jurisdiction over all bishops, not excepting metropolitans clergy and people of his own territory or rite, in accordance with canon law and without prejudice to the primacy of the Roman Pontiff.(9)

Wherever an hierarch of any rite is appointed outside the territorial bounds of the patriarchate, he remains attached to the hierarchy of the patriarchate of that rite, in accordance with canon law.

8. Though some of the patriarchates of the Eastern Churches are of earlier and some of later date, nonetheless all are equal in respect of patriarchal dignity, without however prejudice to the legitimately established precedence of honor.(10)

9. By the most ancient tradition of the Church the patriarchs of the Eastern Churches are to be accorded special honor, seeing that each is set over his patriarchate as father and head.

This Sacred Council, therefore, determines that their rights and privileges should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the ecumenical councils.(11)

The rights and privileges in question are those that obtained in the time of union between East and West; though they should be adapted somewhat to modern conditions.

The patriarchs with their synods are the highest authority for all business of the patriarchate, including the right of establishing new eparchies and of nominating bishops of their rite within the territorial bounds of the patriarchate, without prejudice to the inalienable right of the Roman Pontiff to intervene in individual cases.

10. What has been said of patriarchs is valid also, in harmony with the canon law, in respect to major archbishops, who rule the whole of some individual church or rite.(12)

11. Seeing that the patriarchal office in the Eastern Church is a traditional form of government, the Sacred Ecumenical Council ardently desires that new patriarchates should be erected where there is need, to be established either by an ecumenical council or by the Roman Pontiff.(13)

THE DISCIPLINE OF THE SACRAMENTS

12. The Sacred Ecumenical Council confirms and approves the ancient discipline of the sacraments existing in the Oriental Churches, as also the ritual practices connected with their celebration and administration and ardently desires that this should be re-established if circumstances warrant it.

13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.(14)

14. All Eastern Rite priests, either in conjunction with Baptism or separately from it, can confer this sacrament validly on all the faithful of any rite including the Latin; licitly, however, only if the regulations both of the common and the particular law are observed.(15) Priests, also, of Latin Rite, in accordance with the faculties they enjoy in respect of the administration of this sacrament, validly administer it also to the faithful of Eastern Churches; without prejudice to the rite, observing in regard to licitness the regulations both of the common and of the particular law.(16)

15. The faithful are bound to take part on Sundays and feast days in the Divine Liturgy or, according to the regulations or custom of their own rite, in the celebration of the Divine Office.(17) That the faithful may be able more easily to fulfill their obligation, it is laid down that the period of time within which the precept should be observed extends from the Vespers of the vigil to the end of the Sunday or the feast day.(18) The faithful are earnestly exhorted to receive Holy Communion on these days, and indeed more frequently-yes, even daily.(19)

16. Owing to the fact that the faithful of the different individual churches dwell intermingled with each other in the same area or Eastern territory, the faculties for hearing confessions duly and without restriction given to priests of any rite by their own hierarchs extend to the whole territory of him who grants them and also to the places and faithful of any other rite in the same territory, unless the hierarch of the place has expressly excluded this for places of his rite.(20)

17. In order that the ancient established practice of the Sacrament of Orders in the Eastern Churches may flourish again, this Sacred Council ardently desires that the office of the permanent diaconate should, where it has fallen into disuse, be restored.(21) The legislative authorities of each individual church should decide about the subdiaconate and the minor orders and the rights and obligations that attach to them.(22)

18. To obviate invalid marriages when Eastern Catholics marry baptized Eastern non-Catholics and in order to promote fidelity in and the sanctity of marriage, as well as peace within the family, the Sacred Council determines that the canonical "form" for the celebration of these marriages is of obligation only for liceity; for their validity the presence of a sacred minister is sufficient, provided that other prescriptions of law are observed.(23)

DIVINE WORSHIP

19. It belongs only to an ecumenical council or to the Apostolic See to determine, transfer or suppress feast days common to all the Eastern Churches. On the other hand, to determine, transfer or suppress the feast days of any of the individual churches is within the competence not only of the Apostolic See but also of the patriarchal or archiepiscopal synod, due regard being had to the whole area and the other individual churches.(24)

20. Until such time as all Christians are agreed on a fixed day for the celebration of Easter, with a view meantime to promoting unity among the Christians of the same area or nation, it is left to the patriarchs or supreme authorities of a place to come to an agreement by the unanimous consent and combined counsel of those affected to celebrate the feast of Easter on the same Sunday.(25)

21. Individual faithful dwelling outside the area or territory of their own rite may follow completely the established custom of the place where they live as regards the law of the sacred seasons. In families of mixed rite it is permissible to observe this law according to one and the same rite.(26)

22. Eastern clerics and Religious should celebrate in accordance with the prescriptions and traditions of their own established custom the Divine Office, which from ancient times has been held in high honor in all Eastern Churches.(27) The faithful too should follow the example of their forebears and assist devoutly as occasion allows at the Divine Office.

23. It belongs to the patriarch with his synod, or to the supreme authority of each church with the council of the hierarchs, to regulate the use of languages in the sacred liturgical functions and, after reference to the Apostolic See, of approving translations of texts into the vernacular.(28)

RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

24. The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, "About Ecumenism," of this Sacred Council, by prayer in the first place, and by the example of their lives, by religious fidelity to the ancient Eastern traditions, by a greater knowledge of each other, by collaboration and a brotherly regard for objects and feelings.(29)

25. If any separated Eastern Christian should, under the guidance of the grace of the Holy Spirit, join himself to the unity of Catholics, no more should be required of him than what a bare profession of the Catholic faith demands. Eastern clerics, seeing that a valid priesthood is preserved among them, are permitted to exercise the Orders they possess on joining the unity of the Catholic Church, in accordance with the regulations established by the competent authority.(30)

26. Common participation in worship (communicatio in sacris) which harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law.(32) On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren, there should be taken into consideration the different cases of individuals, where neither the unity of the Church is hurt nor are verified the dangers that must be avoided, but where the needs of the salvation of souls and their spiritual good are impelling motives. For that reason the Catholic Church has always adopted and now adopts rather a mild policy, offering to all the means of salvation and an example of charity among Christians, through participation in the sacraments and in other sacred functions and things. With this in mind, "lest because of the harshness of our judgment we be an obstacle to those seeking salvation" (31) and in order more and more to promote union with the Eastern Churches separated from us, the Sacred Council lays down the following policy.

27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible.(33)

28. Further, given the same principles, common participation by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a just cause.(34)

29. This conciliatory policy with regard to "communicatio in sacris" (participation in things sacred) with the brethren of the separated Eastern Churches is put into the care and control of the local hierarchs, in order that, by combined counsel among themselves and, if need be, after consultation also with the hierarchs of the separated churches, they may by timely and effective regulations and norms direct the relations among Christians.

CONCLUSION

30. The Sacred Council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same time declares: All these directives of law are laid down in view of the present situation till such time as the Catholic Church and the separated Eastern Churches come together into complete unity.

Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.

"Love one another with fraternal charity, anticipating one another with honor". (Rom.12,10.)

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) Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894, in Leonis XIII Acta, vol. XIV, pp. 201-202.

(2) S. Leo IX, Litt. In terra pax, an. 1053: Ut enim; Innocentius III, Synodus Lateranensis IV, an. 1215, cap. IV: . Licet Graccos; Litt. Inter quatuor, 2 aug. 1206: Postulasti postmodum; Innocentius IV, Ep. Cum de cetero, 27 aug. 1247; Ep. Sub catholicae, 6 mart. 1254, proem.; Nicolaus III, Instructio Istud est memoriale, 9 oct. 1278; Leo X, Litt. Ap. Accepimus nuper, 18 maii 1521; Paulus III, Litt. Ap. Dudum, 23 dec. 1534; Pius IV, Const. Romanus Pontifex, 16 febr. 1564, 5; Clemens VIII, Const. Magnus Dominus, 23 dec. 1595, 10; Paulus V, Const. Solet circumspeata, 10 dec. 1615, 3; Benedictus XIV, Ep. Enc. Demandatam, 24 dec. 1743, 3; Ep. Enc. Allatae sunt, 26 iun. 1755, 3, 6-19, 32; Pius VI, Litt. Enc. Catholicae communionis, 24 maii 1787; Pius IX, Litt. In suprema, 6 ian. 1848, 3; Litt. Ap. Ecclesiam Christ;, 26 nov. 1853; Const. Romani Pontificis, 6 ian. 1862; Leo XIII, Litt. Ap. Praeclara, 20 iun. 1894, n. 7; Litt. Ap. Orientalium dignitas, 30 nov. 1894, proem.; etc.

(3) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 4.

(4) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 8: sine licentia Sedis Apostolicae, sequendo praxim saeculorum praecedentium; item quoad baptizatos acatholicos in can. 11 habetur: ritum quem maluerint am plecti possunt; in textu proposito disponitur modo positivo observantia ritus pro omnibus et ubique terrarum.

(5) Cfr. Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894; Ep. Ap. Praeclara gratulationis, 20 iun. 1894, et documenta in nota 2 allata.

(6) Cfr. Benedictus XV, Motu proprio Orientis catholici, 15 oct. 1917, Pius XI, Litt. Enc. Rerum orientalium, 8 sept. 1928, etc.

(7) Praxis Ecclesiae catholicae temporibus Pii XI, Pii XII, Ioannis XXIII motum hunc abunde demonstrat.

(8) Cfr. Synodum Nicaenam I, can. 6; Constantinopolitanam I, can. 2 et 3; Chalcedonensem, can. 28; can. 9; Constantinopolitanam IV can. 17; can. 21; Lateranensem IV can. 5; can. 30; Florentinam, Decr. pro. Graecis; etc.

(9) Gfr. Synodum Nicaenam I, can. 6, Constantinopolitanam I, can. 3; Constantinopolitanam IV, can. 17, Pius XII, Motu proprio Cleri sanctitati, can. 216; 2, 1 .

(10) In Synodis Oecumenicis: Nicaena I, can. 6; Constantinopolitana I, can. 3; Constantinopolitana IV, can. 21; Lateranensi IV, can. 5; Florentina, decr. pro Graecis, 6 iul. 1439, 9. Cfr. Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 219, etc.

(11) Cfr. supra, nota 8.

(12) Cfr. Synodum Ephesinam, can. 8; Clemens VII, Decet Romanum Pontificem, 23 febr. 1596; Pius VII, Litt. Ap. In universalis Ecclesiae, 22 febr. 1807; Pius XII Motu proprio Cleri sanctitati, 2 iun. 1957, can. 324-327; Syn. Carthaginen., an. 419, can. 17.

(13) Syn. Carthaginen., an. 419, can. 17 et 57; Chalcedonensis, an. 451, can. 12; S. Innocentius I, Litt. Et onus et honor, a. c. 415: Nam quid sciscitaris; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: A quo autem; Innocentius III, Litt. Rex regum, 25 feb 1204; Leo XII, Const. Ap. Petrus Apostolorum Princeps, 15 aug 1824; Leo XIII, Litt. Ap. Christi Domini, an. 1895; Pius XII, Motu proprio Cleri sanctitati, 2 iun 1957, can. 159.

(14) Cfr. Innocentius IV, Ep Sub catholicae, 6 mart. 1264; 3, n. 4; Syn. Lugdunensis II, an. 1274 (professio fidei Michaelis Palaeologi Gregorio X oblata); Eugenius IV, in Syn. Florentina, Const. Exsultate Deo, 22 nov. 1439, 11; Clemens VIII, Instr. Sanctissimus, 31 aug. 1595; Benedictus XIV. Const. Etsi pastoralis, 26 maii 1742, II, n. 1, III, n. 1, etc.; Synodus Laodicena, an. 347/381, can. 48; Syn. Sisen. Armenorum, an. 1342; Synodus Libanen. Maronitarum, an. 1736, P. II, Cap. III n. 2, et aliae Synodi particulares.

(15) Cfr. S.C.S. Officii, Instr. (ad Ep. Scepusien.), an. 1783; S.C. de Prop. Fide (pro Coptis), 15 mart. 1790, n. XIII; Decr. 6 oct. 1863, C, a; S.C. pro Eccl. Orient. 1 maii 1948; S.C.S. Officii, resp. 22 apr. 1896 cum litt. 19 maii 1896.

(16) CIC, can. 782, 4; S.C. pra Eccl. Orient., Decretum . de Sacramento Confirmationis administrando etiam fidelibus orientalibus a presbyteris latini ritus, qui hoc indulto gaudeant pro fidelibus sui ritus, 1 maii 1948.

(17) Cfr. Syn. Laodicen., an. 347/381, can. 29; S. Nicephorus CP., cap. 14; Syn. Duinen. Armenorum, an. 719, can. 31; S. Theodorus Studita, sermo 21; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: In quorum Apostolorum; Nos cupitis; Quod interrogatis; Praeterea consulitis; Si die Dominico; et Synodi particulares.

(18) Novum quid, saltem ubi viget obligatio audiendi S. Liturgiam; ceterum cohaeret diei liturgicae apud Orientales.

(19) Cfr. Canones Apostolorum, 8 et 9; Syn. Antiochena, an. 341, can. 2; Timotheus Alexandrinus, interrogat. 3; Innocentius III, Const. Quia divinae, 4 ian. 1215; et plurimae Synodi particulares Ecclesiarum Orientalium recentiores.

(20) Salva territorialitate iurisdictionis, canon providere intendit, in bonum animarum, pluralitati iurisdictionis in eodem territorio.

(21) Cfr. Syn. Nicaena I, can. 18; Syn. Neocaesarien., an. 314/ 325, can. 12; Syn. Sardicen., an. 343, can. 8; S. Leo M., Litt. Omnium quidem, 13 ian. 444; Syn. Chalcedonen., can. 6; Syn. Constantinopolitana IV, can. 23, 26; etc.

(22) Subdiaconatus consideratur apud Ecclesias Orientales plures Ordo minor, sed Motu proprio Pii XII, Cleri sanctitati, ei praescribuntur obligationes Ordinum maiorum. Canon proponit ut redeatur ad disciplinam antiquam singularum Ecclesiarum quoad obligationes subdiaconorum, in derogationem iuris communis Cleri sanctitati.

(23) Cfr. Pius XII, Motu proprio Crebrae allatae, 22 febr. 1949, can. 32, 2, n. 5 (facultas patriarcharum dispensandi a forma); Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 267 (facultas patriarcharum sanandi in radice); S.C.S. Offici et S.C. pro Eccl. Orient., an. 1957 concedunt facultatem dispensandi a forma et sanandi ob defectum formae (ad quinquennium): extra patriarchatus, Metropolitis, ceterisque Ordinariis locorum... qui nullum habent Superiorem infra Sanctam Sedem.

(24) Cfr. S. Leo M., Litt. Quod saepissime, 15 apr. 454: Petitionem autem; S. Nicephorus CP., cap. 13; Syn. Sergii Patriarchae 18 sept. 1596; can. 17; Pius VI Litt. Ap. Assueto paterne, 8 apr. 1775; etc.

(25) Cfr. Syn. Vaticana II Const. De Sacra Liturgia, 4 dec. 1963.

(26) Cfr. Clemens VIII, Instr. Sanctissimus, 31 aug. 1595, 6: Si ipsi graeci; S.C.S. Officii, 7 iun. 1673, ad 1 et 3; 13 mart. 1727, ad 1; S.C. de Prop. Fide, Decret. 18 aug. 1913, art. 33; Decret. 14 aug. 1914, art. 27; Decret. 27 mart. 1916, art. 14; S.C. pro Eccl. Orient., Decret. 1 mart. 1929, art. 36; Decret. 4 maii 1930 art. 41.

(27) Cfr. Syn. Laodicen., 347/381, can. 18; Syn. Mar Issaci Chaldaeorum, an. 410, can. 15; S. Nerses Glaien. Armenorum, an. 1166; Innocentius IV Ep. Sub catholicae, 6 mart. 1254, 8; Benedictus XIV, Const. Etsi pastoralis 26 maii 1742, 7, n. 5; Inst. Eo quamvis tempore, 4 maii 1745 42 ss.; et Synodi particulares recentiores:Armenorum (1911) Coptorum (1898), Maronitarurn (1736), Rumenorum (1872), Ruthenorum (1891), Syrorum (1888).

(28) Ex traditione orientali.

(29) Ex tenore Bullarum unionis singularum Ecclesiarum orientalium catholicarum.

(30) Obligatio synodalis quoad fratres seiunctos orientales et quoad omnes Ordines cuiuscumque gradus tum iuris divini tum ecclesiastici.

(31) Haec doctrina valet etiam in Ecclesiis seiunctis.

(32) S. Basilius M., Epistula canonica ad Amphilochium, PG. 32, 669 B.

(33) Fundamentum mitigationisconsideratur: 1) validitas sacramentorum; 2) bona fides et dispositio; 3) necessitas salutis aeternae; 4) absentia sacerdotis proprii; 5) exclusio periculorum vitandorum et formalis adhaesionis errori.

(34) Agitur de s. d. communicatione in sacris extrasacramentali, Concilium est quod mitigationem concedit, servatis servandis.

UNITATIS REDINTEGRATIO (DECREE ON ECUMENISM)

DECREE ON ECUMENISM
UNITATIS REDINTEGRATIO

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.