CHAPTER II - THE FRUITS OF DIALOGUE
Brotherhood
rediscovered
41.
What has been said above about ecumenical dialogue since the end of the Council
inspires us to give thanks to the Spirit of Truth promised by Christ the Lord
to the Apostles and the Church (cf. Jn 14:26). It is the first time in
history that efforts on behalf of Christian unity have taken on such great
proportions and have become so extensive. This is truly an immense gift of God,
one which deserves all our gratitude. From the fullness of Christ we receive
"grace upon grace" (Jn
1:16). An
appreciation of how much God has already given is the condition which disposes
us to receive those gifts still indispensable for bringing to completion the
ecumenical work of unity.
An overall view of the last
thirty years enables us better to appreciate many of the fruits of this common
conversion to the Gospel which the Spirit of God has brought about by means of
the ecumenical movement.
42.
It happens for example that, in the spirit of the Sermon on the Mount,
Christians of one confession no longer consider other Christians as enemies or
strangers but see them as brothers and sisters. Again, the very expression separated
brethren tends to be replaced today by expressions which more readily evoke
the deep communion — linked to the baptismal character — which the Spirit
fosters in spite of historical and canonical divisions. Today we speak of
"other Christians", "others who have received Baptism", and
"Christians of other Communities". The Directory for the
Application of Principles and Norms on Ecumenism refers to the Communities
to which these Christians belong as "Churches and Ecclesial Communities
that are not in full communion with the Catholic Church".69 This
broadening of vocabulary is indicative of a significant change in attitudes.
There is an increased awareness that we all belong to Christ. I have personally
been able many times to observe this during the ecumenical celebrations which
are an important part of my Apostolic Visits to various parts of the world, and
also in the meetings and ecumenical celebrations which have taken place in Rome. The "universal
brotherhood" of Christians has become a firm ecumenical conviction.
Consigning to oblivion the excommunications of the past, Communities which were
once rivals are now in many cases helping one another: places of worship are
sometimes lent out; scholarships are offered for the training of ministers in
the Communities most lacking in resources; approaches are made to civil
authorities on behalf of other Christians who are unjustly persecuted; and the
slander to which certain groups are subjected is shown to be unfounded.
In a word, Christians have
been converted to a fraternal charity which embraces all Christ's disciples. If
it happens that, as a result of violent political disturbances, a certain
aggressiveness or a spirit of vengeance appears, the leaders of the parties in
question generally work to make the "New Law" of the spirit of
charity prevail. Unfortunately, this spirit has not been able to transform
every situation where brutal conflict rages. In such circumstances those
committed to ecumenism are often required to make choices which are truly
heroic.
It needs be reaffirmed in
this regard that acknowledging our brotherhood is not the consequence of a
large-hearted philanthropy or a vague family spirit. It is rooted in
recognition of the oneness of Baptism and the subsequent duty to glorify God in
his work. The Directory for the Application of Principles and Norms on
Ecumenism expresses the hope that Baptisms will be mutually and officially
recognized.70 This is something much more than an act of ecumenical
courtesy; it constitutes a basic ecclesiological statement.
It is fitting to recall
that the fundamental role of Baptism in building up the Church has been clearly
brought out thanks also to multilateral dialogues.71
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