INTRODUCTION

 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. Such division openly contradicts
the will of Christ, scandalizes the world, and damages the Holy cause of preaching the
Gospel to every creature.
 Everywhere large numbers have felt the impulse of this grave, 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 the unity among all Christians. This movement towards
unity is called “ecumenical”
 All however, though in different ways, long for the one visible Church of God, a church
truly universal and the set forth into the world that the world may be converted to the
Gospel and so be saved, to the glory of God.

CATHOLIC PRINCIPLES ON ECUMENISM

 What has revealed the love of God among 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. Before offering Himself up as a spotless victim upon
the alter, Christ prayed to His Father for all who believe that thou has sent me.
 “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.” for “all of you who have been baptized into
Christ have put on Christ.. for you are all one in Christ Jesus,” 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 communication of the faithful.
 The distribution of graces and offices is His work too, 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.”
 It follows that the separated Churches and communities as such, though we believe them
to be deficient in some respects, have been by no means deprived of significance an
importance in the mystery of salvation.
 All embracing means of salvation.” That they can benefit fully from the means of
salvation.
 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 recognized 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, judgements
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.
 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 ever 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.
 This is the ways that, when the obstacles to perfect the 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 will continue to increase until
the end of time.
 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
approached towards them.
 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 elaborations revealed truth. In all this let charity
 prevail. If they are true to this course of action, they will be giving ever better expression
on the authentic catholicity and apostolicity of the church.
 Catholic must gradually acknowledge and esteem the truly Christian endowments from
our common heritage which to be found among our separated brethren. It is right and
salutary to recognized the riches of Christ and various works in the lives of others who
are bearing witness to Christ, sometime even to the shedding of tehri blood.

THE PRACTICE OF ECUMENISM

 Every renewal of the church, is essentially grounded in an increase of fidelity to her own
calling. Undoubtedly this is the basis of the movement toward unity.
 There can be no ecumenism worthy of the name without a change of heart. For it is from
the renewal of the inner life of our minds, from self-denial and an unstinted love that
desires of unity wake their rise and develop in a mature way.
 If we say we have not sinned, we make him a liar, and his words is not in us. So, we
humbly beg pardon of God and our separate brethren, just as we forgive them that
trespass against us.
 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.”
 In certain special circumstances, such as the prescribed prayer “for unity,” and during
ecumenical gathering, it is allowable, indeed desirable that Catholics should join in
prayers with their separated brethren. Such prayer 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 two or three will gathered together in my
name, there I in the midst of them.”
 the bearing witness to the unity of the church very generally forbids common worships to
Christians, but the grace to be had from its sometimes commends this practice.
 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.
 When comparing doctrines with one another, they should remember that Catholic
doctrine there exist a “hierarchy” of truths, since they are vary in their relation to the
fundamental Christian faith.

CHURCHES AND ECCLESIAL COMMUNITIES SEPARATED FROM THE

ROMAN APOSTOLIC SEE
 “The Reformation” as a result to many communions, national or confessional, we are
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.

THE SPECIAL POSITION OF THE EASTERN 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
these Churches have suffered and still suffer much.
 Apostles received with differences of form and manner, so that from the earliest times of
the Church it was explain 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.
 The 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 (communication in sacris )
 given suitable circumstances and the approval of Church authority, is not only possible
but to be encouraged.
 Sacred council repeats the declaration of the previous councils and roman pontiffs, that
for the restoration or the maintenance of the unity and communion it is necessary “to
impose no burden beyond what is essential.” 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, n the spirit of love, to the exclusion of all
feeling of rivalry or strife. If this cause is wholeheartedly promoted, the Eastern Church
and Western Church will be removed, and that at last there may be but one dwelling,
firmly established on Christ Jesus, the cornerstone, who will make both one.

THE SEPARATHED CHURCHES AND ECCLESIAL COMMUNITIES IN THE

WEST.
 The Council recognizes that, among the diverse sects, not all are agreed that ecumenism
is even a desirable endeavor. Further, 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. (UR, 19) Nonetheless, the Council hopes to facilitate and encourage
ecumenical dialogue by setting forth some considerations.
 Although they may differ from the Church even on weighty doctrines of Christology and
soteriology, the Council rejoices that they look to Christ as the source and center of
Church unity. Since Christ is in reality the source of the Church’s unity, any genuine
desire for union with Christ will necessarily impel Christians toward greater unity with
each other, in keeping with Christ’s will.
 The Council does not propose that the separated communities should content themselves
with what unifying graces they have. Rather, the teaching concerning the Lord’s Supper,
the other sacraments, worship, the ministry of the Church, must be the subject of the
 dialogue. (UR, 22) The goal of ecumenism is to perfect the unity of the Church, so the
points of disagreement are not to be swept aside, but on the contrary are precisely the
issues that need to be worked out.
