PLAN TO SET UNDERWAY THE THEOLOGICAL
DIALOGUE BETWEEN THE ROMAN CATHOLIC
CHURCH AND THE ORTHODOX CHURCH
Joint
International Commission, 1980
I.
Purpose of the Dialogue
The
purpose of the dialogue between the Roman Catholic Church and
the Orthodox Church is the re-establishment of full communion
between these two churches. This communion, based on unity of
faith according to the common experience and tradition of the
early Church, will find its expression in the common celebration
of the holy eucharist.
II.
Method of the Dialogue
Since
this is the purpose of the dialogue between the Orthodox and Roman
Catholic Churches, the best method for approaching and discussing
the various problems involved should include the following points:
1. The dialogue should begin with the elements
which unite the Orthodox and Roman Catholic Churches. This in no
way means that it is desirable, or even possible, to avoid the problems
which still divide the two churches. It only means that the dialogue
should begin in a positive spirit and that this spirit should prevail
when treating the problems which have accumulated during a separation
lasting many centuries.
2. In examining the theological problems which exist
between the Orthodox and Roman Catholic Churches, consideration
must also be given to more recent developments both of a theological
and of an ecclesial nature in relations between the two churches.
The history of the past certainly should not be ignored, and perhaps
it can even help the positive progress of the dialogue (for example,
study of the Council of 879-880). Nonetheless, historical developments
of the past must also be seen in the light both of further theological
developments and of recent ecclesial practice in the Roman Catholic
and Orthodox Churches.
In light of these, the points of difference between
our churches can also be considered in a new way. Thus one can hope
that it will be possible to overcome progressively and successively
the concrete obstacles which stand in the way of the renewal of
common life between our churches.
3. During discussion of existing problems, a distinction
must be made between differences which are compatible with eucharistic
communion and those which are incompatible and require that a solution
and common agreement be found.
There are a large number of developments which
are due to special historical conditions which have prevailed unilaterally
either in the East or in the West. These developments do not constitute
elements which necessarily are acceptable or unacceptable to the
two sides. At the same time, without serious examination they cannot
be considered as indifferent as far as eucharistic communion is
concerned. It is therefore necessary, in each particular case, to
search out criteria by which particular differences in both the
Roman Catholic Church and the Orthodox Church may be judged.
4. We judge it useful that, in the dialogue, serious
consideration be given to, and profit taken from, the work accomplished
on various occasions by mixed study groups composed of Roman Catholic
and Orthodox theologians.
5. The dialogue of love should continually accompany
the theological dialogue in order to facilitate resolution of difficulties
and to strengthen the deepening of fraternal relations between the
two churches both on the local and on more general levels. For this,
it would be profitable that some disagreeable situations be reconsidered,
as, for example, the question of "uniatism," of proselytism,
etc. In general, the theological dialogue can be fruitful only in
an atmosphere of love, of humility and of prayer.
III.
Themes of the First Stage of the Dialogue
1. As for the themes which should be the object of
the dialogue during its first stage, we judge that the study of
the sacraments of the Church is propitious for an examination, in
depth and in a positive way, of the problems of the dialogue. Sacramental
experience and theology express themselves the one through the other.
For this reason, the study of the sacraments of the Church presents
itself as a very positive and natural theme. From, the study of
problems relating to the sacraments, one will normally come to an
examination of ecclesiological as well as other aspects of the faith,
without moving away from the lived character which is fundamental
for theology.
2. While examining the theme of the sacraments within
the framework of the dialogue, the Commission for Dialogue should
free itself, as much as possible, from the problematic created by
the theology of the schools of earlier days. In the formulation
of the entire problematic concerning the theme of the sacraments,
it is practically obligatory to study and give serious consideration
to all the recent theological efforts in both Roman Catholic and
Orthodox theology, so that these efforts may be connected to the
tradition of the early Church.
3. The principal purpose of studying the theme of the
sacraments is not to examine every aspect of this very wide theme,
but primarily those aspects which touch upon the unity of the Church.
Consequently the principal problems which should be proposed for
discussion are related to ecclesiology in its broad theological
sense. More particularly, these problems are related to the way
in which the presence or absence of unity between Roman Catholics
and Orthodox has an influence on communion in the sacraments and
in the Christian life in general of the faithful of the two churches,
and vice versa.
4. If one tries to reconnect the problematic regarding
the sacraments to the tradition of the early Church, one will see
that, in principle and in essence, it is not necessary to speak
of several sacraments but rather of one sacrament, the "sacrament
of Christ," which is expressed and realized by the Holy Spirit
as the sacrament of the Church. The sacraments should not be conceived
of principally as autonomous actions or as individualistic means
for transmitting divine grace, but as the expression and realization
of the unique sacrament of the Church.
5. This unique sacrament of the Church is expressed
and realized in history above all in the holy eucharist. It is not
by chance that all the particular sacraments were connected in the
early Church, even in their liturgical dimensions, with the eucharist.
The eucharist, then, should not be considered as one sacrament among
others, but as the sacrament par excellence of the Church. Consequently,
it should be the basis for every examination of the theme of the
sacraments within the framework of the dialogue.
6. On this basis, and with the sacrament of the holy
eucharist as its point of departure, the Commission for Dialogue
will be asked to examine the following fundamental problems:
(a)
What is the relationship between the other "sacraments of initiation,"
that is, baptism and chrismation/confirmation, and the holy eucharist?
In the West, these three sacraments have been separated from each
other on the liturgical level in the baptism of children. In the
East, these three sacraments have remained united. What importance
does this question have for one's conception of the unity of the
Church and even for the spiritual life of the faithful? Another
question related to this one is the "recognition" of these
sacraments between the churches. Up to what point is it possible
to say that one recognizes the baptism of a church without participating
in the eucharist of that church? How can we have unity with respect
to only one or two of these sacraments of initiation?
(b) What is the relationship of the sacraments—always conceived
of as connected with the holy eucharist with the structure and government
of the Church (or the canonical unity of the Church)? Here it is
necessary to examine the following questions Can there exist in
the Church an "administration" or a structure or a "canonical
jurisdiction" which does not flow immediately and necessarily
from the sacramental life of the Church, more particularly in the
case of ordination and of the eucharist? It is evident that a host
of problems concerning the relationship between sacraments and canonical
jurisdiction present themselves at this point and are directly connected
with the unity of the Church.
(c) Given that the Church is built up and is realized in time and
space by means of the eucharist of the local community gathered
around one sole bishop, what does this fact mean for the communion
of all the local churches and their witness in the world?
(d) In what sense is right faith (orthodoxy) related to the sacraments
of the Church? Is it a presupposition for communion in the sacraments—and,
if so, in what sense or to what extent?—or is it rather the
result and expression of such a communion? Or can both these things
be true? This subject is essential above all in view of sacramental
unity and, in particular, of eucharistic unity.
7. During the examination of these questions, we consider
it indispensable that the entire discussion of the theme of the
sacraments be continually presented in light of the following fundamental
questions:
(a)
How should the entire structure and the realization of the sacramental
life of the Church be understood in relation to Christ and in relation
to the Holy Spirit? What relationship exists between the sacraments
and christology, pneumatology and triadology? Should there be placed
in this perspective questions concerning, for example, the epiclêsis
of the Holy Spirit, or the visible elements of the sacraments or
again the connection between the celebrant and the community in
relation to Christ and in relation to the Holy Spirit?
(b) Also connected to this should be the problem of the meaning
of eschatology in the understanding of the sacraments. It is true
that in the West an historical approach to the sacraments has more
or less prevailed, while in the East the understanding of the mysteries
has been rather "iconological" and "metahistorical."
Are there problems arising out of this fact that might be essential
for the unity of the Church?
(c) Finally, the anthropological question, which has different
accentuations in the East and in the West, should not be neglected
in studying the sacraments. For example, the question could be
raised as to what is the new reality (the "new creation")
which the sacramental life creates. In what does the new creation
consist? Consideration must be given to the fact that for theology
and tradition the sacraments, in the light of the holy eucharist,
contain dimensions wider than the psychological and individual
levels and reach out even unto the transformation of the social
milieu as well as of the natural and cosmic milieu of mankind.
How is this transformation conceived of, and what consequences
can such a consideration have for the life of the faithful in
the Church?
IV.
List of Proposed Themes
1. The sacrament of Christ expressing itself and realizing
itself, through the Holy Spirit, as the sacrament of the Church
(section III.4 above). How should one understand the sacramental
nature of the Church in relation to Christ and in relation to the
Holy Spirit? What is the connection between the sacraments and christology,
pneumatology and triadology? (section III.7.a above)
2. The eucharist as sacrament par excellence of the Church (section
III.5 above).
3. The sacraments of initiation, their interrelationship and the
unity of the Church (section III.6.a above).
4.
Relationship between the sacraments and the canonical structure
of the Church (section III.6.b-c above).
5.
Faith and communion in the sacraments (section III.6.d).
6.
The sacraments in their relationship to history and to eschatology
(section III 7.b).
7.
The sacraments and the renewal of mankind and of the world (section
III 7.c).
8.
Ritual and canonical differences in the celebration of the sacraments.
V.
Recommendations
The two
preparatory commissions submit this report to their respective church
authorities and unanimously recommend:
—
that the commissions which should enter into dialogue be set up
as soon as possible;
—that
the proposed plan be the basis for the work of these commissions
for the first stage of the dialogue;
—
that each commission be composed of an equal number of members
on each side.
Adopted
Patmos/Rhodes
June 1, 1980
First Plenary Meeting
[Source:
Information Service 47 (1981/III-IV) 117 and John BORELLI
& John H. ERICKSON, eds., The Quest for Unity Orthodox
and Catholics in Dialogue: Documents of the Joint International
Commission and Official Dialogues in the United States 1965-1995
(Crestwood, NY/Washington, DC: St. Vladimir's Seminary Press/United
States Catholic Conference, 1996) 47-52]
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