Dialogue as an Ecumenical Paradigm within the Context of Regulations of the Directory for the Application of Principles and Norms on Ecumenism (1993)
Dialogue as an Ecumenical Paradigm within the Context of Regulations of the Directory for the Application of Principles and Norms on Ecumenism (1993)

Summary/Abstract: The Second Vatican Council in the Decree on Ecumenism Unitatis redintegratio touches upon “the sacred mystery of the unity” (ED 2), the “highest exemplar and source [of which is] the unity of the Persons of the Trinity: the Father and the Son in the Holy Spirit, one God” (ED 2). That is why everyone who asks about the mystery of unity of the Church has to still bear in mind the fact that the origin of the final the unity towards which all beings wander is the Triune God. The mystery of the Church’s unity is and will remain in its earthly existence an imperfect reflection of the mystery of the unity of Divine Persons (see J 17, 21n). It gives the very concept of unity a dynamic character. This unity is inseparable from the acts of the Holy Spirit. The variety of His gifts causes the very concept to be marked by multitude and diversity. It is realized in diversity on the model of one and at the same time diverse in terms of persons, life of the Holy Trinity Persons, which is realized in the incessant dialogue between Them. Therefore, deeply formulating the essence of the ecclesial mission are the words of John Paul II: “The way of ecumenism [is] the way of the Church” (Ut Unum Sint, 7), and ecumenism is “a duty [imperative] of the Christian conscience enlightened by faith and guided by love” (Ut Unum Sint, 8), since every division in the Church is contrary to the Christ’s will (cf. Unitatis Redintegratio, 1), and as a result directed against the Church. Christ calls all his disciples to unity, that is why all believers, “united in following in the footsteps of the martyrs, cannot remain divided” (Ut Unum Sint, 1), since “the sin of our separation is very serious” (Orientale Lumen, 17). Every division seriously weakens the unanimous co-existence of the Church members and weakens the daughterly-brotherly ecclesial relations. The hope of “being one” in Christ (see J 17, 21) rushes Christians to reflect upon their own ecclesial identity, upon the gift of faith they have in common and the consequences of divisions. Aware of the indestructibility of ontological unity of the Church they discover the will of the Lord in order to, while respecting the variety of forms of practicing faith, undertake the effort of looking for effective ways of justifying and deepening also the visible unity in the Church. The authors of the 24 March 1993 Ecumenical Directory, evoking the principles of implementing the “ecumenical programme” of the Roman Catholic Church prepared by the Second Vatican Council decided that dialogue is the elementary paradigm of ecumenia. This assumption stems from, among others, their belief that ecumenism can bear good fruit only when it is characterized by an increase of respect in mutual relations between Christians and Churches. Where the parties are open to dialogue, is a chance to get to know the partner better and as a result a chance to mutually respect his or her beliefs and the way of experiencing faith.

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