subject: Dialogo Ecumenico in Rome [print this page] Dialogo Ecumenico in Rome Dialogo Ecumenico in Rome
If prayer is the 'soul "of ecumenical renewal and of unity, it is based and which it draws its support for everything the Council defines as" dialogue. " This definition is certainly not unrelated to today's personalist way of thinking. The attitude of "dialogue" is rooted in the nature of the person and his dignity. From the philosophical point of view, such an approach is linked to Christian truth concerning man as expressed by the Council, because he "is the only creature on earth which God willed for itself", the man can not "fully find himself except through a sincere gift of self '51. The dialogue is an indispensable step along the path towards human self-fulfillment, the individual and of every human community. Although the concept of "dialogue" might appear to the cognitive dimension (dia-logos), all dialogue has in it a global dimension, existential. It involves the human subject in its entirety, the dialogue between communities involves in a particular way the subjectivity of each.The truth about dialogue, so profoundly expressed by Pope Paul VI in his Encyclical Ecclesiam suam52, was also taken from the doctrine and practice of the ecumenical council. Dialogue is not only an exchange of ideas.
Somehow it is always an "exchange of gifts 53.The primacy of prayer29. For this reason, the Council's Decree on Ecumenism in the foreground "every effort to avoid expressions, judgments and actions which do not reflect truth and fairness with the condition of separated brethren and thus hamper the mutual relations between them" 54 . This document addresses the issue from the perspective of the Catholic Church and relates to the policy that it must apply in relation to other Christians. But there is in this a need for reciprocity. To follow these criteria is a commitment of either party who want to dialogue and is a precondition for starting. To move on from a position of antagonism and conflict to a level in which one or the other partners accept each other. When undertaking dialogue, each side must presuppose a desire for reconciliation, for unity in truth. To achieve this, the display of mutual opposition must disappear. Only thus will dialogue help to overcome division and lead us closer to unity.30. It can be said with great gratitude to the Spirit of truth, that Vatican II was a blessed time, during which they are made of the basic conditions for the participation of the Catholic Church to ecumenical dialogue. On the other hand, the presence of many observers from various Churches and Ecclesial Communities, their deep involvement in the Council, the many meetings and common prayer which the Council made possible, have helped to put in place the conditions for dialogue together. During the Council, representatives of other Churches and Ecclesial Communities experienced the offer to discuss the Catholic Episcopate of the whole world and, in particular, of the Apostolic See.Local structures of dialogue31.
The commitment for ecumenical dialogue, as it has been revealed since the time of the Council, far from being the prerogative of the Apostolic See, also the duty of individual local or particular churches. Special commissions for fostering the spirit of ecumenical and were established by the Episcopal Conferences and Synods of Eastern Catholic Churches. Suitable structures similar work at the level of individual dioceses. These initiatives attest to the widespread practical commitment of the Catholic Church to the council's guidelines on ecumenism: this is an essential aspect of the movement ecumenico55. Dialogue has not only been undertaken, it has become an outright necessity, one of the priorities of the Church has thus sharpened the "methods" of dialogue, while fostering the growth of the spirit of dialogue. In this context we want first of all refer to dialogue between Christians of different Churches and Communities, "has begun between representatives duly prepared, in which each explains more about the doctrine of their community, and brings out clearly the features" 56 . However it should be for all the faithful to know the method which makes dialogue.32. As the Council's Declaration on Religious Freedom, "the truth must be sought in order to the dignity of the human person and his social nature, that is, free research, with the aid of teaching or instruction, communication and dialogue , which, in order to help each other in the pursuit of truth, explain to one another the truth they have discovered, or think they have discovered the truth and is known to adhere to personal assent '57.Ecumenical dialogue is of essential importance.
"Through such dialogue everyone gains a truer knowledge and more just appreciation of the doctrine and life of both communions, and also these Communions cooperate more closely in any duty required of every Christian conscience for the common good and, in that is permitted, they come together to pray together. Finally, all to examine their own faithfulness to Christ's will for the Church and, wherever necessary, undertake with vigor the task of renewal and reform 58.Dialogue as an examination of conscience33. 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.
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