Historical information about the Dialogo Ecumenico in Rome
Historical information about the Dialogo Ecumenico in Rome
In the Council, the ecumenical dialogue is marked by a common search for truth, particularly concerning the Church. In effect, truth forms consciences and directs efforts to promote unity. At the same time, it demands that the consciences of Christians, as brethren divided from one another, and their work, be subject to Christ's prayer for unity. There is close relationship between prayer and dialogue. A deeper and more conscious prayer makes dialogue more fruitful. On one hand, prayer is the condition for dialogue, it also becomes, in an ever more mature fruit.34. Through ecumenical dialogue we can speak of a greater maturity in our common prayer. This is possible because the dialogue while also fulfilling the function of a self-examination. How can we forget in this context the words of the First Letter of John? "If we say we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, He (God) is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1.8 - 9). John even goes further when he says: "If we say we have not sinned, we make him a liar and his word is not in us" (1:10). Such a radical exhortation to acknowledge our condition as sinners ought also to mark the spirit which we bring to ecumenical dialogue.
If it does not become an examination of conscience, as a "dialogue of consciences", can we count on the assurance which the First Letter of John gives us? "My children, I am writing this to keep you from sin, but if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the expiation for our sins, and not for ours only, but also for the around the world "(2:1-2). All the sins of the world were in the saving sacrifice of Christ, including the sins committed against the Church's unity: the sins of Christians, pastors and the faithful no less. Even after the many sins which have contributed to our historical divisions, the unity of Christians is possible, provided we are humbly conscious of having sinned against unity and are convinced of our need for conversion. Not only personal sins must be forgiven and overcome, but also social, as if to say "structures" themselves of sin, which have contributed and can contribute to the division and its consolidation.35. Once again, the Second Vatican Council comes to the rescue. We can say that the entire Decree on Ecumenism is permeated by the spirit of conversione59. The ecumenical dialogue takes on a particular character in this document; it becomes a "dialogue of conversion", and thus, in the words of Pope Paul VI, an authentic "dialogue of salvation 60.
The dialogue can not take place a horizontal level, being restricted to meetings, exchange of views, or even gifts proper to each Community. It has also a primarily vertical, which directs him toward the One who, Redeemer of the world and Lord of history, is our reconciliation. The vertical dimension of the dialogue lies in the common and mutual recognition of our condition as men and women who have sinned. It is precisely this acknowledgment which creates in brothers and sisters living in Communities not in full communion with one another that interior space where Christ, the source of the unity of the Church, can effectively act, with all the power of his Spirit, the Paraclete.Dialogue to resolve differences36. Dialogue is also a natural instrument for comparing the different points of view and especially for examining those disagreements which hinder full communion between Christians. The Decree on Ecumenism dwells, first, to describe the moral dispositions which must be addressed with the doctrinal discussions, "Catholic theologians in ecumenical dialogue, while remaining faithful to Church teaching and searching together with separated brethren into the divine mysteries, should act with love for truth, charity and humility 61.
The love of truth is the deepest dimension of any authentic quest for full communion among Christians. Without this, it would be impossible to face the objective theological, cultural, psychological and social problems encountered in examining the differences. This dimension, interior and personal, must be inseparably associated with the spirit of charity and humility. Charity to the other party, humility to the truth that is discovered and that might require a review of statements and attitudes.Regarding the study of differences, the Council requires that the whole doctrine be clearly presented. At the same time, it asks that the manner and method of expounding the Catholic faith is not an obstacle to dialogue with fratelli62. Certainly it is possible to explain their faith and doctrine in a way that is correct, fair and understandable, and takes the same time both the way of thinking and the actual historical experiences of.
Obviously, full communion will be realized in the whole truth, which the Holy Spirit guides Christ's disciples. It should therefore be avoided at all costs and all forms of reductionism or easy, "agreed." Serious questions must be resolved because if not, they will reappear at other times, either in the same or a different guise.
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