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Document:
Pontifical Council for Promoting Christian Unity, Study Document entitled The Ecumenical Dimension in the Formation of Pastoral Workers, 9 March 1998.
On 25 March 1993 His Holiness Pope John Paul II approved the revised Directory for the Application of Principles and Norms on Ecumenism, confirmed it by his authority and ordered that it be published.
down in the Directory. To prepare for the Plenary’s discussion a consultation of specialists who teach various disciplines in seminaries and theological faculties led to the drafting of two documents: one concerned with providing an ecumenical dimension to the formation of those engaged in pastoral work, the other outlining the contents of a specialized course in ecumenism.
The 1995 Plenary Meeting was largely devoted to discussion of these proposals and suggestions for their amendment. The bishops particularly recommended that a single text should be produced integrating the contents of the two draft texts. This reworking was carried out during the Plenary Meeting and at its conclusion the substance of the present text was examined and approved. It was left to the Pontifical Council staff to carry out the remaining work of making it ready for publication. The Congregations for the Doctrine of the Faith and Catholic Education have been involved in the preparation of this document.
“You have specifically studied the problem of ecumenical formation in seminaries and theological faculties, which is one of the Directory’s main concerns. You have wished to do so in a modern, practical way based on the requirements of the educational sciences, which cannot be limited to a mere course of information on the ecumenical movement. I hope that the practical directives you have mentioned will allow the ecumenical dimension to become an integral part of teaching the different disciplines, by using the interdisciplinary method and through interdenominational cooperation, provided for by the Ecumenical Directory."
The Holy Father added that such formation “is an essential challenge for the development of ecumenical research and for its promotion in formation institutes and pastoral life."
adequate ecumenical formation. In this way they will better be able to respond to what is required by the life of the Church in our day.
1. The Directory for the Application of Principles and Norms of Ecumenism insists that an ecumenical dimension is to be fully present in all the different settings and means through which formation takes place.1 The present document from the Pontifical Council for Promoting Christian Unity is addressed to each Bishop, to the Synods of Eastern Catholic Churches and the Episcopal Conferences, and also to those with particular responsibility for formation for pastoral ministry. Its purpose is to assist them to carry out this responsibility at the local, national and regional levels2 in conformity with the general principles provided in the Second Vatican Council’s Decree on Ecumenism Unitatis redintegratio (1964), the Directory (1993), and the Encyclical Letter Ut unum sint (1995). The guidelines it contains emphasise the necessity of ecumenical formation for all Christ’s faithful. They especially concentrate on what is needed for the thorough ecumenical formation of those who are preparing to engage in pastoral work, whether as ordained ministers or not, and particularly on recommendations for ensuring that their theological studies have the ecumenical dimension required. This document intends to make more explicit what is requested in the Directory, particularly in Chapter III, and needs to be read together with the passages referred to by the footnotes.
1. Pontifical Council for Promoting Christian Unity, Directory for the Application of Principles and Norms on Ecumenism, Vatican City: Vatican Press, 1993 [cited Directory], Chapter III.
2. Cf. Directory, §§55 and 72.
whether it be exercised in daily living or in theological and historical studies."3 The Second Vatican Council teaches that the restoration of full visible communion among all Christians is the will of Christ and essential to the life of the Catholic Church. It is the task of all, of lay people as well as ordained: “all the faithful are called upon to make a personal commitment towards promoting increasing communion with other Christians."4 “The commitment to ecumenism [is] a duty of the Christian conscience enlightened by faith and guided by love."5 This requires from everyone interior conversion and participation in renewal in the Church. Consequently, formation in ecumenism is crucial in order to enable each person to be prepared to make his or her own contribution to the work of unity. The “objective of ecumenical formation is that all Christians be animated by the ecumenical spirit, whatever their particular mission and task in the world and society."6 So there has necessarily to be a renewal of attitudes and flexibility of method which will help form this ecumenical spirit.
3. Since Christian formation is necessary at every level and stage of the Christian life, reflection is needed on how to ensure the ecumenical dimension is present in these different kinds of formation. Consequently it is vital that those with a central role in animating such formation — notably the clergy, members of institutes of consecrated life and societies of apostolic life, catechists and others formally involved in religious education, as well as leaders in new movements and ecclesial communities — should have had a thorough ecumenical formation themselves.
3. Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis redintegratio [UR] 5.
5. Encyclical Letter Ut unum sint of the Holy Father John Paul II on Commitment to Ecumenism [UUS], Vatican City: Libreria Editrice Vaticana, 1995, 8; cf. also 69 and 15-16.
11. John Paul II, Address to the Plenary Assembly of the Pontifical Council for Promoting Christian Unity [February 1, 1991), §2, Information Service, [IS], n. 78, 1991/III. IV, p. 140.
b) The Directory speaks of the need for a pedagogy adapted to “the concrete situation of the life of persons and groups."13 Consequently, all appropriate inductive and deductive methods should be employed.
c) Doctrinal formation holds an essential place in ecumenical formation but spiritual, pastoral and ethical questions should also be treated.
8. Patterns, structures and indeed length of theological programmes for students vary significantly from one country to another. Also faculties of theology, seminaries, study centres for initial formation in religious orders, and other pastoral, theological or catechetical institutes will in their own ways each find different possibilities and encounter different constraints. It is not, therefore, feasible or desirable to attempt a blueprint which would be applicable in every formation programme. However, the following two chapters do give important guidelines for introducing the Directory’s requirements of an ecumenical dimension in the teaching of each theological discipline and of specific teaching on ecumenism.
16. Cf. ibid., §§79-81; see below, Chapter II of this document.
17. Cf. ibid., §§72-78, 83-84.
which can provide this and gives indications for a fundamental ecumenical methodology. This chapter is concerned with this requirement.
3. the fruits of ecumenical dialogues.
11. (1) Hermeneutics is a necessary tool of ecumenical reflection if students are to learn how to distinguish between the “deposit of faith” and the ways these truths are formulated.21 Hermeneutics is understood here as the art of correct interpretation and correct communication of the truths which are found in Holy Scripture and in the documents of the Church: liturgical texts, conciliar decisions, the writings of Fathers and Doctors of the Church, and other documents of the Church’s teaching authority, as well as in ecumenical texts. Furthermore, ecumenical dialogue, which prompts the parties involved to question each other, to understand each other and to explain their positions to each other, can help to determine whether different theological formulations are complementary rather than contradictory and so develop mutually acceptable and transparent expressions of faith.22 In this way a common ecumenical language is emerging.
19. Cf. UR 11, 24, UUS 36 and Directory, §180.
20. Cf. Directory, §§74, 75, 78, 181-182.
21. Cf. ibid., §181; see also §§74, 76a and UUS 38 and 81.
22. Cf. UUS 38; Directory, §74; UR 17.
12. (2) The hierarchy of truths is indicated in the Decree Unitatis redintegratio as a criterion to be followed when Catholics are presenting or comparing doctrines.23 The Catholic understanding of hierarchy of truths has been developed in some postconciliar documents.24 It has also been the subject of ecumenical dialogue.25 It may also serve as a criterion for doctrinal formation in the Church and be applied in such areas as the spiritual life and popular devotions.
24. Secretariat for Promoting Christian Unity, Reflections and Suggestions concerning Ecumenical Dialogue. A Working Instrument at the Disposal of Ecclesiastical Authorities for Concrete Application of the Decree on Ecumenism, IS n. 12, 1970IV, pp. 511; cf. also Congregation for the Doctrine of the Faith, Declaration in Defence of the Catholic Doctrine on the Church Mysterium ecclesiae, 1973, 4; cf. also Directory, §75 and UUS 37.
25. E.g. Joint Working Group between the Roman Catholic Church and the World Council of Churches [JWG], The Sixth Report and Appendix B: The notion of ‘Hierarchy of Truths’ An Ecumenical Interpretation, IS n. 74, 1990/III, pp. 63 and 85-90.
28. UUS 80; see also 36-39, 80-81, and Chapter II passim.
14. In the teaching of each discipline attention should also be given to other factors which, though not theological in the strict sense, have important ecumenical consequences, for example those arising from culture and history.
15. The Directory offers some pointers to how this ecumenical dimension might be drawn out in various cases.29 More detailed examples are left to the reflection of those directly involved in teaching each discipline, who will be able to relate what is required in their area of study to the needs of their respective country or region and its Christian communities. However, paragraph 20 below contains important recommendations for encouraging the reflection needed for this.
3. the results of the ecumenical dialogues.
Moreover, each Communion treasures in its particular way “the riches of liturgy, spirituality and doctrine”32 which express this common faith.
30. Cf. ibid., §§7678, 179-182.
31. Cf. UR 14, 22-23; cf. also Directory, §76a, and UUS 47-49.
33. Cf. ibid., §§16 and 76b.
34. Cf. ibid., §76c and UUS 36-39.
35. Cf. Directory, §§172 and 178-182.
21. Moreover, those responsible for appointments to theological faculties and seminaries must ensure that teachers and research workers are ready to employ an integrated ecumenical method in their respective disciplines.
–	In accordance with academic statutes, there should be an examination or assessment of students’ knowledge of the doctrinal content of this course.
38. Cf. ibid., §§81, 191-195; see also §91a.
40. Cf. ibid., §§72, 79-80, 83-84.
42. Cf. ibid., §§82, 85-86.
b)	areas that later may require further specific treatment.
Their purpose is to help and encourage the reflection needed to put the required Course of Study in Ecumenism in place and to decide on its structure. They will have to be adapted to particular circumstances and needs.
25. The purpose of this general introductory course is that students clearly understand that the aim of ecumenism is the restoration of full visible unity among all Christians.46 The following topics are the minimum required. Their content may be supplemented or expanded by referring to the specific areas outlined in section B below.
–	efforts in history to repair divisions.
46. Cf. UR 1 and UUS Chapter 1, esp. 114.
–	principal questions for further dialogue, with reference to Ut Unum Sint 79.
47 Cf. Directory, §§80b and 79.
48. Cf. biblical references mentioned in Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen gentium [LG] 14, UR 2, and UUS 59. See also standard biblical dictionaries.
–	the unity of believers through baptism in the name of the Trinity and the idea of koinônia.
–	the unity of the Church and the unity of humankind, and associated issues such as racism, inclusiveness of women and the marginalized.
50. Cf. UR 1 and 4 and UUS 114.
51. Cf. Directory, §§13-16, and Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Certain Aspects of the Church as Communion, 1992.
52. Cf. Directory, §79b; see also §§925 and 76.
53. Cf. LG 15 and UR 13-23; and also UUS 10-14.
–	liturgical hymns and prayers.
–	biographies of key figures in this history.
56. Cf. UR 24 and LG 14; cf. also The Catechism of the Catholic Church, §815 and UUS 9, 77.
57. E.g. Seventh Assembly of the World Council of Churches in its Canberra Declaration §2.1 (cf. Signs of the Spirit, Official Report, Seventh Assembly, Geneva: WCC, 1991).
58. UR 8; cf. Directory, §79g and also UUS 21-27, 44-45, and 82-85.
59. Cf. UR 67 and UUS 15 and 82-83.
60. Cf. UUS 21-27 and Directory, Chapter III Section B, especially §§102-121.
61. Cf. Directory, §§183-186 and UUS 45.
62. Cf. Directory, §187 and UUS 46.
–	Free Churches (e.g. Methodists, Baptists, Disciples of Christ, classical Pentecostals).
–	Heidelberg Catechism and Westminster Confession (Reformed).
Reference should also be made to respective theological trends and emphases, liturgical traditions, church order and discipline, authority structures and forms of ministry of Churches both of the East and the West.
68. For this topic, cf. ibid., 95-96.
69. Cf. Directory, §79f; see also Chapter IV.
72. Cf. ibid., §§104, 122-136.
74. Cf., for example, ibid., §§43, 46; Apostolic Letter Mulieris dignitatem of Pope John Paul II on the Dignity and Vocation of Women on the Occasion of the Marian Year, Vatican City: Libreria Editrice Vaticana, 1988; Apostolic Letter Ordinatio sacerdotalis of Pope John Paul II on Reserving Priestly Ordination to Men Alone, Vatican City: Libreria Editrice Vaticana, 1994.
75. Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People, Apostolicam actuositatem; cf. also PostSynodal Apostolic Exhortation Christifideles laici of Pope John Paul II on the Vocation and the Mission of the Lay Faithful in the Church and the World, Vatican City: Libreria Editrice Vaticana, 1988.
76. Cf. Directory, §§205-209 and UUS 98-99.
77. Jn 17, 21. Cf. Second Vatican Ecumenical Council, Decree on the Church’s Missionary Activity Ad gentes [AG] 2, 6,; Encyclical Letter Redemptoris missio of Pope John Paul II on the Permanent Validity of the Church’s Missionary Mandate [RM], Vatican City: Libreria Editrice Vaticana, 1990, 1, and UUS 98.
78. Cf. Unitatis Redintegratio, 1 and Ad Gentes, 6; cf. also Pope Paul VI, apostolic exhortation Evangelii Nuntiandi, 77; Redemptoris Missio, 50; Directory, 205; Ut Unum Sint, 99.
79. Cf. AG 15, EN 77, Directory, §§206-209 and UUS 99.
80. Cf. AG 13 and UR 4; cf. also and bibliography provided for topic of ‘proselytism’ in note 82.
81. Cf. JWG, The Ecumenical Dialogue on Moral Issues: Potential Sources of Common Witness or of Divisions, IS n. 91, 1996III, pp. 83-90.
–	secularism within the Churches.
83. Episcopal Conferences and Synods of the Eastern Catholic Churches should provide for clear teaching on this matter especially where sects and new religious movements offer major theological and pastoral challenges. Since the Catholic Church distinguishes them from Churches and ecclesial Communities, they are not directly treated by the Directory (cf. §§35-36). Cf. Secretariat for Promoting Christian Unity, Secretariat for Non-Christians, Secretariat for NonBelievers, Pontifical Council for Culture, Sects or New Religious Movements: Pastoral Challenge, IS n. 61 (1986III) pp. 144-154; and The Working Group on New Religious Movements, Vatican City, Sects and New Religious Movements. An Anthology of Texts from the Catholic Church 1986-1994, Washington: United States Catholic Conference, 1995 (also available in other languages).
–	Histories of the ecumenical movement.
85. Ecumenical dictionaries, concordances and comparative thematic studies, for example: Y. Congar (ed.), Vocabulaire oecuménique, Paris: Cerf (coll. Théologie sans frontières), 1970; H. Krüger et al. (eds.), Ökumenelexikon, Frankfurt: Lembeck Knecht, 1987, 2nd Ed; N. Lossky et al., Dictionary of the Ecumenical Movement, Geneva/Grand Rapids/London: WCC Wm. Eerdmans CCBI, 1991.
Historic and contemporary confessional texts, such as The Book of Common Prayer and The Thirty Nine Articles; the Confessional writings of the Evangelical Lutheran Church; the Heidelberg Catechism; the Confessio Helvetica; Evangelischer Erwachsenenkatechismus (EKD); Confessional writings and catechisms of Orthodox Churches.
Documents, reports and agreed statements produced by bilateral and multilateral ecumenical dialogues. Bibliographical references for bilateral dialogues involving the Catholic Church are published from time to time in the above mentioned bulletin of the Pontifical Council for Promoting Christian Unity, e.g., in IS n. 82, 1993, pp. 39-46; IS n. 89, 1995, II-III, pp. 97-99. Collections of documents and statements have been published in different languages.
Histories of the ecumenical movement, such as R. Rouse & S.C. Neill (eds.), History of the Ecumenical Movement 1517-1948, Geneva: WCC, 1986, 3rd ed.; H.E. Fey (ed.), The Ecumenical Advance. A History of the Ecumenical Movement 1948-1968, Geneva: WCC, 1986, 2nd ed.
86. Cf. ibid., §§82, 85-86.
–	information about the local, regional and national ecumenical organisations, e.g. diocesan ecumenical commissions, Councils of Churches, and ecumenical dialogues on the regional or national level.
Vatican City, Libreria Editrice Vaticana, 1998; Origins 27 (1997-1998): 653, 655-661.
87. Cf. ibid., §§81, 191-203. What is feasible will of course depend on the local situation, the strengths of the different Churches and whether qualified people are available.

References: §2
 §180
 §181
 §74
 §75
 §76
 §76
 §91
 §79
 §815
 §2
 §79
 §187
 §79