Old Oriental Churches in Rome
Old Oriental Churches in Rome
Old Oriental Churches in Rome
Since Vatican II onward, the Catholic Church, with different ways and has re-established fraternal relations with the Ancient Churches of the East which rejected the dogmatic formulations of the Councils of Ephesus and Chalcedon. All these Churches sent official observers to the Second Vatican Council, and their Patriarchs have honored us with their visit and with them the Bishop of Rome has been able to talk as brothers who, after a long time, they find themselves in joy.The resumption of fraternal relations with the Ancient Churches of the witnesses of the Christian faith in situations that are often hostile and tragic, is a concrete sign of how Christ will bring us together despite the barriers of historical, political, social and cultural rights. And precisely in relation to Christology, we were able to join the Patriarchs of some of these churches our common faith in Jesus Christ, true God and true man.
Pope Paul VI of venerable memory signed declarations to this effect with His Holiness Pope Shenouda III, Pope and Patriarch of the Coptic ortodosso103, and the Syrian Orthodox Patriarch of Antioch, His Holiness Jacoub III104. I myself have been able to confirm this Christological agreement and draw on it for the development of dialogue with the Pope Shenouda105, and pastoral cooperation with the Syrian Patriarch of Antioch Mor Ignatius Zakka I Iwas106.When the Venerable Patriarch of the Ethiopian Church, Abuna Paulos, who visited me in Rome on 11 June 1993, we emphasized the deep communion existing between our two Churches: "We share the faith received from the Apostles, the same sacraments and the same ministry, rooted in the apostolic succession [...]. In fact today we can claim to have the same faith in Christ, though for a long time this was a cause of division between us "107.More recently, the Lord gave me the great joy of signing a common Christological declaration with the Assyrian Patriarch of the East, His Holiness Mar Dinkha IV, which is why he wanted to visit me in Rome in November 1994.
Taking into account the different theological formulations, we were able to profess together the true faith in Cristo108. I want to express my joy at all this in the words of the Virgin: "My soul magnifies the Lord" (Lk 1:46).63. For the traditional controversies concerning Christology, Ecumenical contacts have thus made possible explanations essential, so as to enable us to confess together the faith that we share. Again, it is clear that this important achievement is certainly a fruit of theological dialogue and fellowship. And not only that. It is an encouragement: he shows us, in fact, that the path is correct and that you can reasonably expect to find together the solution to other controversial issues.Dialogue with other Churches and Ecclesial Communities in the West64. In its great plan for the restoration of unity among all Christians, the Decree on Ecumenism also speaks of relations with the Churches and Ecclesial Communities of the West. With the intention of creating a climate of Christian fraternity and dialogue, the Council situates its guidelines in the context of two general considerations: one is a historical-psychological and other theological and doctrinal. On the one hand, that document states: "The Churches and Ecclesial Communities, or that serious upheaval that began in the West in the late Middle Ages, or in later times have been separated from the Apostolic Roman Catholic Church are united by a special affinity and close relationship, given the long period of life that the Christian people in past centuries spent in ecclesiastical communion "109. On the other hand, with equal realism, it is noted: "We must recognize that between these churches and communities and the Catholic Church there are differences not only of a historical, sociological, psychological and cultural, but especially in the interpretation of the truth revealed "110.65. Common roots and similar, despite differences, the guidelines that have guided development in the West of the Catholic Church and the Churches and communities derived from the Reformation. Consequently, they have a common characteristic Western. The "differences", although significant as mentioned, does not therefore preclude mutual interaction and complementarity.
The ecumenical movement began within the Churches and Communities of the Reformation. At the same time, and in January 1920, the Ecumenical Patriarchate expressed the hope that it will organize a collaboration between Christian communions. This fact shows that the impact of cultural background is not decisive. What is essential is the question of faith. The prayer of Christ, our only Lord, Savior and Master, speaks to all in the same way as the East West. It becomes an imperative to leave behind our divisions to seek and re-establish unity, even of the bitter experiences of the division.66. The Second Vatican Council does not intend to "description" of Christianity "after the Reformation," as the Churches and Ecclesial Communities differ not only by us, but also much to one another "and that" because of their different origins , of doctrine and spiritual life "111. In addition, the Decree observes that the ecumenical movement and the desire for peace with the Catholic Church has not yet taken root dappertutto112. Regardless of these circumstances, however, the Council calls for dialogue.The Council Decree then seeks to "highlight some points that may [...] be the basis for this dialogue and encourages them to it" 113."Our thoughts go [...] those Christians who openly confess Jesus Christ as Lord and God and one mediator between God and men, for the glory of one God, Father, Son and Holy Spirit" 114.
These brothers and sisters love and reverence for the Scriptures: "Calling upon the Holy Spirit, they seek in these Scriptures that God speaks to them in Christ, foretold by the Prophets, the Word of God made flesh for us. They contemplate the life of Christ and what the Divine Master taught and did for the salvation of men, especially the mysteries of His death and resurrection [...]; They affirm the divine authority of the sacred books "115.At the same time, however, they "think differently from us [...] about the relationship between the Scriptures and the Church, in which, according to Catholic belief, the authentic teaching office plays a special role in and preach the word of God says "116. Despite this, "Sacred Scripture in the same box [ecumenical] are precious instruments in the mighty hand of God for attaining that unity which the Saviour holds out to all men" 117.In addition, the Sacrament of Baptism we have in common is "the sacramental bond of unity existing among all who through it are reborn" 118.
The implications of theological, pastoral and ecumenical baptism of the town are many and important. Although of itself is "only the beginning and the onset," this sacrament is a complete profession of faith, complete incorporation into the system of salvation such as Christ himself willed it, and finally to integrate in Eucharistic communion "119.67. Doctrinal differences and historical time of the Reformation emerged about the Church, the sacraments and the ordained ministry. The Council therefore calls for "the doctrine of the Lord's Supper, the other sacraments, worship and ministries of the Church are the subject of dialogue," 120.The Decree UR, pointing out that post-Reformation Communities lack that "fullness of unity with us which should flow from Baptism", observes that "especially for the lack of the sacrament of Orders they have not preserved the genuine and integral substance of the mystery Eucharist "even if" the Lord's Supper they commemorate the death and resurrection of the Lord, in communion with Christ they profess that it signifies life and await his coming in glory "121.
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