ECUMENISM
Not too long ago I received the following message from a Catholic fellow not quite appreciative of Vatican II. This exchange proves that a little guidance can help others understand their own faith by paying closer attention to what is said and why.
“Am comparing Pius XI's Mortalium Animos of 1928 with the Vatican II Decree on Ecumenism Unitatis Redintegratio of 1964. Disturbing reversal. The Decree seems to contradict itself in many places, and at the least is highly misleading in its language. Any thoughts on this?”
I replied requesting two concrete examples of what he considered a “disturbing reversal”. I received these comparing quotations on two subjects.
1) Pan-Christian gatherings.
“This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ....So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it.” (Mortalium animos, 1928)
“In certain special circumstances, such as in prayer services "for unity" and during ecumenical gatherings, it is allowable, indeed desirable, that Catholics should join in prayer with their separated brethren.” (Unitatis redintegratio, 1964)
2) Salvation.
“The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation.” (Mortalium animos, 1928)
“It follows that these separated Churches and Communities, though we believe they suffer from defects already mentioned, have by no means been deprived of significance and importance in the mystery of salvation.” (Unitatis redintegratio, 1964)
I replied as follows:
1) Pan-Christian gatherings.
Mortalium Animos, 1928, also says:
“8. ...This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise?”
Mortalium Animos is quite clear. The truth must not be compromised and this had been explained in the previous paragraph.
“7. ...Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is, as equals with an equal: but even if they could so act, it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ.”
In addition, paragraphs No. 9 and 10 add:
“9. ...These pan-Christians who turn their minds to uniting the churches seem, indeed, to pursue the noblest of ideas in promoting charity among all Christians: nevertheless how does it happen that this charity tends to injure faith?...
10. So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it.”
Allow me to comment that Mortalium Animos remains completely true today. No gatherings can be attended if the faith is going to be compromised or serious scandal would result. Attendance to "assemblies of non-Catholics" is still forbidden. Catholics cannot attend any meetings where they are going to be treated as if Catholicism is just another way of interpreting "Christianity". This type of "ecumenism" remains defunct.
The question Vatican II tackles is different.
Unitatis Redintegratio, 1964, also says:
“1. ...The Lord of Ages nevertheless wisely and patiently follows out the plan of his grace on our behalf, sinners that we are. In recent time she has begun to bestow more generously upon divided Christians remorse over their divisions and longing for unity.
.....The sacred Council gladly notes all this. It has already declared its teachings 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 guidelines, helps and methods, by which they too can respond to the grace of this divine call.”
I should point out that two Vatican II decrees were promulgated on the same day. One was Lumen Gentium and the other Unitatis Redintegratio, which refers to Lumen Gentium as that decree where the Council has just “declared its teachings on the Church”. No question that Unitatis Redintegratio is going to present anything already covered in Lumen Gentium. All Vatican II wishes to do here is to recognize this call of grace for union expressed in the “remorse and longing for unity” without any suggestion these might be “dogmatic remorses”. Because then, this statement could not be made. The Church has no “dogmatic remorses”. Therefore, what the Church intends is merely to set forth “guidelines, helps, and methods” by which Catholics can respond to this simple universal call of grace for union. The mentality of the XVI century is no longer present, and many Protestants do not have the same dogmatic impossibilities of the original heretics. No sense throwing answers at them for old heresies they do not even understand or hold. Same goes for the Orthodox, but in a schismatic sense loaded with cultural, and political overtones. We should help as full Catholics. That is all that is implied. And we should be accepted in the fullness of our Christian faith which is guided by the Holy Spirit.
And Unitatis redintegratio adds: “8. ...In certain circumstances, such as in prayer services “for unity” and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. ...Yet worship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for the restoration of unity among Christians.”
As a Council Vatican II merely suggested new charitable directions for evangelization and the return of “separated brethren” proposing a “new ecumenism” while looking at those things that are still part of the separated brethern’s old Catholic heritage like Baptism, etc. This would include the possibility of new special gatherings where we may pray “for unity” under the Vicar of Christ and the Power of the Keys. You should remember that beyond Mortalium Animos and Unitatis Redintegratio, we now have Ut Unum Sint (1995) and the Directory for the Application of the Principles and Norms of Ecumenism (1993), which are in force today.
2) Salvation.
Mortalium Animos (1928) also says:
“11. ...Let them hear Lactantius crying out: “The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind.”
Please note this is part of a basic presentation. Remember that Pius XI is addressing the problem of a demand for an “ecumenism” which rejects dealing with the Church as the one true Church Christ founded. Pius XI has to reject that ecumenism completely. Salvation is through Christ, not through human efforts. Therefore, no dealings with heretics or schismatics. But now Vatican II offers a “new ecumenism” asking to be accepted as the one true Church founded by Christ, and we will talk to you as “separated brethern”, and will explain what we mean. This opens the dialog without compromising the faith, or the authority which is really Christ's. Simple.
Unitatis Redintegratio (1964) says: “3. ...However, one cannot charge with the sin of the separation those who at present are born into these communities and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers. For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church.
...The brethren divided from us also carry out many liturgical actions of the Christian religion. In ways that vary according to the condition of each Church or community, these liturgical actions most certainly can truly engender a life of grace, and, one must say, can aptly give access to the communion of salvation. It follows that the separated Churches and communities as such, though we believe they suffer from the defects already mentioned, 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 Catholic Church.”
It should be pointed out that it is the question of a possibility for salvation based on particular circumstances. One of these would be the acceptance of the Church as the true Church, which now provides information to others that their faith is really a faith in the Catholic Church, but not a full faith. Just a first step, but an important one. Different “ecumenisms” now incorporating different perspectives of “salvation”. Salvation is truly through the Church, and if others have left it partially, once they acknowledge this “new ecumenism”, thay may have some hope for salvation if they have acted in good faith. No guarantees, just some hope. And of course, Vatican II is now part of the pastoral Magisterium. No question about it.
Indeed, the new ecumenism based on the Chair of Peter and the Power of the Keys, with all its possibilities, now extends itself towards the whole of mankind, not just to all Christians. There is only one God in reality, proclaimed by Christ as God Incarnate. A God who is One with three Divine Persons, a Triune God. Therefore, not just what Christ taught, but the reality of what He actually is provides the reason for affirming this unique way to access God that His Church preaches, facing all other religions. The fact that it is unique comes not only from any logical coherence it may have, but from the very fact that “this way” of accessing God is proclaimed by God Himself, because it is the divine way. All other historical ways of access are really human ab-errant ways, groping through intellectual steps, and searching for an access to the real divinity “in” the depths of everything real. As St. Paul put it to the Areopagus in Athens: phelaphán tón Theón, "grope for God” (Acts 17:27).