Dialogue with reform communities
Catechesis by Pope John Paul II on the Church
General Audience, Wednesday 23 August 1995 - in Italian & Spanish
"1. With regard to the current ecumenical effort, we would like to turn our attention today to the numerous ecclesial communities which arose in the West from the period of the Reformation onward. The Second Vatican Council recalls that those ecclesial communities "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" (UR 20). Recognition of Christ's divinity and profession of faith in the Trinity constitute a sound basis for dialogue, even while taking into account as the Council itself observed, "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" (UR 20).
Moreover, notable differences are found between the ecclesial communities mentioned here, to the point that "on account of their different origins, and different teachings in matters of doctrine on the spiritual life, [which] vary considerably not only with us, but also among themselves, the task of describing them at all adequately is extremely difficult" (UR 19). Indeed, within a single communion, it is not rare to notice differing doctrinal trends, with divergences concerning even the substance of the faith. However, these difficulties make even more necessary the persevering search of dialogue.
2. Another significant element that helps to foster ecumenical dialogue is "a love and reverence of Sacred Scripture which might be described as devotion" by which our brethren are led "to a constant meditative study of the sacred text" (UR 21). Here the opportunity of knowing and adhering to Christ, "the source and center of Church unity" is offered to each. "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" (UR 20).
We cannot but admire them for their spiritual attitude which, among other things, leads to valuable achievements in biblical research. However, at the same time we should recognize that serious divergences exist regarding their understanding of the relationship between Sacred Scripture, Tradition and the authentic Magisterium of the Church. They deny, in particular, the Magisterium's decisive authority in explaining the meaning of the Word of God, as well as in drawing from it ethical teachings for Christian life (cf. UUS 69). However, this different attitude to revelation and the truths based on it must not prevent but rather spur the common commitment to ecumenical dialogue.
3. The Baptism we share with these brethren is the "sacramental bond of unity which links all who have been reborn by it" (UR 22). Every baptized person is incorporated into Christ crucified and glorified, and is reborn so as to share in divine life. We know that "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" (UR 22).
Indeed, Holy Orders and the Eucharist are found within the logic of Baptism. These are two sacraments missing among those who, precisely because of the absence of the priesthood, "have not retained the proper reality of the Eucharistic mystery in its fullness" (UR 22), around which the new community of believers is built. It is nonetheless essential to add that when the post-Reformation communities "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" (UR 22). These elements have some similarity with the Catholic doctrine.
On all these points of fundamental importance it is especially necessary to continue the theological dialogue, encouraged by the significant steps that have already been made in the right direction.
4. Indeed, many study meetings have taken place in recent years, with qualified representatives of the various ecclesial communities of the post-Reformation. The results were set out in documents of great interest, which have opened up new prospects and, at the same time, have shown the need to delve more deeply into certain topics (cf. UUS 70). It is nevertheless necessary to recognize that the broad doctrinal diversity existing in these communities makes the full reception of the results achieved somewhat difficult within the communities.
It is therefore necessary to continue with constancy and respect on the way of fraternal encounter, relying on prayer above all. "Precisely because the search for full unity requires believers to question one another in relation to their faith in the one Lord, prayer is the source of enlightenment concerning the truth which has to be accepted in its entirety" (UUS 70).
5. There is still a long way to go. We must proceed with faith and courage, abstaining from superficiality or rashness. The result of our greater mutual knowledge and doctrinal convergences has been a reassuring affective and effective growth in communion. But we must not forget that the "ultimate goal of the ecumenical movement is to reestablish full visible unity among all the baptized" (UUS 77). Encouraged by the results achieved thus far, Christians must redouble their efforts.
Despite the old and new problems on the ecumenical path, we place our steadfast hope entirely "on the prayer of Christ for the Church, on our Father's love for us, and on the power of the Holy Spirit" (UR 24), convinced with St. Paul that "hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit who has been given to us" (Rom 5:5)."
After the Catechesis, Papa Giovanni Paolo II greeted the pilgrims in various languages
Ai pellegrini polacchi.
Niech będzie pochwalony Jezus Chrystus! Serdecznie witam wszystkich pielgrzymów z Polski. W szczególności witam: trzy grupy pielgrzymów z Krakowa, z archidiecezji częstochowskiej – parafię św. Marcina z Kłobucka i św. Józefa z Wręczyny, z Rzeszowa – Chór “Cantata”, z Poznania – parafię św. Mateusza, z archidiecezji lubelskiej – parafie w Nałęczowie i Kazimierzu Dolnym, z archidiecezji katowickiej – parafie Wniebowzięcia Matki Bożej w Radlinie i w Katowicach, z archidiecezji warmińskiej – młodzież KSM, z diecezji siedleckiej – Zespół Folklorystyczny “Chodowiacy”, ponadto grupy z Warszawy, Dzierżaw, Chełmna, Kozłowa, Surhowa, Suwałk – parafia św. Aleksandra, z Kamionnej, z Doborcz, z Wrześni, z Czarnego Boru, Krywałdu, Bydgoszczy, Turka, Strzelina, z Łodzi, z Bielska–Białej, Opola, Białegostoku, z Kielc, z Tarnowa, Miejskiej Górki i Gdańska – wszystkich pielgrzymów wedle listy, jaką odczytał o. Konrad, bo on tu gospodarzy. Przyjeżdżacie zawsze do Rzymu, ażeby odwiedzić bazyliki: św. Piotra, św. Pawła, Matki Boskiej Większej, św. Jana na Lateranie i wszystkie inne większe bazyliki i kościoły. Przynosicie z sobą tutaj Polskę, nasze tradycje, nasze chrześcijaństwo milenijne i spotykacie się z pielgrzymami z całego świata. Dzisiaj tak się składa, że Polacy są sami – albo prawie sami – w Bazylice, a inni znajdują się w Auli Pawła VI.
Bardzo was serdecznie pozdrawiam i podejmuję temat katechezy: ten, który dzisiaj będzie powtórzony w kilku językach w Auli. Jest to w dalszym ciągu katecheza o Kościele, a w szczególności o problemie ekumenicznym. O tym problemie ekumenicznym mówiliśmy już poprzednio przez szereg spotkań, przede wszystkim o stosunku Kościoła katolickiego do prawosławia. Dzisiaj podejmujemy kwestię stosunku Kościoła katolickiego do reformacji, czyli do protestantyzmu w różnych jego postaciach. Z tego punktu widzenia bardzo znamienna i ważna była moja wizyta w Skoczowie w związku z kanonizacją św. Jana Sarkandra. Właśnie w Skoczowie na Śląsku Cieszyńskim są polscy luteranie, ewangelicy. Mogłem się z nimi tam spotkać i nawiązać do tej ekumenicznej tradycji, która w Polsce jest bardzo dawna, od wielu wieków się datuje i dzisiaj na nowo ożywiona wkracza w ten wymiar światowego ruchu ekumenicznego, który podejmuje cały Kościół i całe chrześcijaństwo. Módlmy się o to, aby ten światowy ruch ekumeniczny przynosił owoce. Zwłaszcza w perspektywie drugiego tysiąclecia narodzenia Chrystusa trzeba, aby wszyscy chrześcijanie jako bracia tzw. rozłączeni przybliżyli się do siebie i by nastała większa jedność, zgodnie z tym, o co Pan Jezus sam prosił w przeddzień swojej męki, swojej śmierci. Trzeba zatem uczcić dojrzałymi owocami ruchu ekumenicznego drugie tysiąclecie narodzin Chrystusa, od którego dzieli nas już tylko kilka lat.
Jeszcze raz was serdecznie pozdrawiam: błogosławieństwo Boże szczególne dla wszystkich pielgrzymów, dla waszych rodzin, dla waszych parafii, dla waszych diecezji i dla całej Polski. Bóg zapłać!
Ai pellegrini di lingua francese
Chers Frères et Sœurs,
Je souhaite la bienvenue aux pèlerins de langue française. Je salue en particulier les groupes de jeunes et les fidèles venus de plusieurs paroisses de France! Chers amis, profitez bien de votre séjour à Rome pour visiter les lieux où nos pères dans la foi ont rendu témoignage au Christ ressuscité. Vous rentrerez alors chez vous en vrais témoins de la Bonne Nouvelle.
Que Dieu vous garde et qu’Il vous bénisse!
Ai fedeli di espressione inglese
Dear Brothers and Sisters,
I greet with esteem the distinguished members of the Koyasan Shingon Buddhist Delegation from Japan. I also greet the Shirayuri Society pilgrimage group from Nagasaki Junshin Catholic University, and the professors and students from Bunri’s College in Tokorozawa. To the Little Spiritual Fantastic Singers from Arakawa, Tokyo I express my gratitude for their song. I also welcome the Irish pilgrims taking part in the Centenary Pilgrimage of the Saint Joseph’s Young Priests Society. Upon all the English–speaking visitors, especially those from England, Ireland, the United Arab Emirates, Taiwan and the United States, I cordially invoke God’s blessings of joy and peace.
Ai visitatori di lingua tedesca
Liebe Schwestern und Brüder!
Mit diesen Gedanken grüe ich alle deutschsprachigen Pilger und Besucher sehr herzlich. Mit der innigen Bitte, das Gebet um die Einheit aller Christen noch zu verstärken, erteile ich Euch, Euren Lieben zu Hause sowie den mit uns über Radio Vatikan und das Fernsehen verbundenen Gläubigen meinen Apostolischen Segen.
Ai fedeli di lingua spagnola
Queridos hermanos y hermanas,
Deseo saludar ahora a los visitantes de lengua española; de modo particular, a los religiosos y religiosas. Saludo también a los grupos españoles, especialmente a los Ingenieros industriales de Bizkaia. Doy mi bienvenida al Coro polifónico de Panamá, así como a los peregrinos mexicanos y de Venezuela. Os invito a todos a trabajar y rezar por el movimiento ecuménico. Con todo afecto os imparto mi Bendición Apostólica.
Ai pellegrini di lingua portoghese
Caríssimos Irmãos e Irmãs,
Saúdo cordialmente os ouvintes de língua portuguesa: Que a paz de Cristo reine em vossos corações! Dou boas–vindas aos peregrinos que provêm de Portugal da Diocese de Viseu, e aos que vieram de Tentugal e de Castelo Branco, como também ao grupo de professores de Leça da Palmeira. Desejo–vos todo o bem, com as graças divinas, na sua caminhada como novo Povo de Deus. Com a minha Bênção, extensiva aos que lhes são queridos.
Ai gruppi di fedeli italiani
Rivolgo un caloroso benvenuto ai pellegrini di lingua italiana, in particolare ai ragazzi del Seminario Vescovile di Bergamo, accompagnati dai loro Educatori e da alcuni familiari. Carissimi, il pellegrinaggio alla tomba di san Pietro vi aiuti ad amare Cristo sopra ogni cosa per servirLo nella Chiesa, sull’esempio del grande Apostolo.
Saluto poi le Suore Benedettine della Divina Provvidenza e i numerosi gruppi parrocchiali. Abbraccio con affetto i bambini della Bosnia ed Erzegovina e, mentre partecipo con sempre vivo dolore alle dure prove del loro popolo, auspico che il periodo trascorso in Italia contribuisca ad infondere in essi fiducia e speranza.
Ai giovani, agli ammalati e agli sposi novelli
Saluto inoltre i giovani, i malati e gli sposi novelli presenti a questa Udienza, traendo un pensiero dalla festa liturgica di domani: san Bartolomeo apostolo.
Cari giovani, siate persone sincere e “senza falsità” (cf. Mc 16, 15) per essere autentici testimoni di Cristo. Voi, cari malati, sopportate con fede le sofferenze pensando a quelle patite dagli apostoli del Vangelo. E voi, cari sposi novelli, impostate la vostra famiglia secondo uno stile apostolico e missionario.
A tutti la mia Benedizione.
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