CHURCH OF GREECE : The Archbishop in Rome

Decree on Ecumenim: Unitatis Redintegratio

Proclaimed By His Holiness, Pope Paul VI on November 21, 1964.

I. The Special Consideration of the Eastern Churches

14. For many centuries the Church of the East and that of the West each
followed their separate ways though linked in a brotherly union of faith
and sacramental life; the Roman See by common consent acted as guide when
disagreements arose between them over matters of faith or discipline.
Among other matters of great importance, it is a pleasure for this
Council to remind everyone that there flourish in the East many
particular or local Churches, among which the Patriarchal Churches hold
first place, and of these not a few pride themselves in tracing their
origins back to the apostles themselves. Hence a matter of primary
concern and care among the Easterns, in their local churches, has been,
and still is, to preserve the family ties of common faith and charity
which ought to exist between sister Churches.

Similarly it must not be forgotten that from the beginning the Churches
of the East have had a treasury from which the Western Church has drawn
extensively in liturgical practice, spiritual tradition, and law. Nor
must we undervalue the fact that it was the ecumenical councils held in
the East that defined the basic dogmas of the Christian faith, on the
Trinity, on the Word of God Who took flesh of the Virgin Mary. To
preserve this faith these Churches have suffered and still suffer much.

However, the heritage handed down by the apostles was received with
differences of form and manner, so that from the earliest times of the
Church it was explained variously in different places, owing to
diversities of genius and conditions of life. All this, quite apart from
external causes, prepared the way for divisions arising also from a lack
of charity and mutual understanding.

For this reason the Holy Council urges all, but especially those who
intend to devote themselves to the restoration of full communion hoped
for between the Churches of the East and the Catholic Church, to give due
consideration to this special feature of the origin and growth of the
Eastern Churches, and to the character of the relations which obtained
between them and the Roman See before separation. They must take full
account of all these factors and, where this is done, it will greatly
contribute to the dialogue that is looked for.

15. Everyone also knows with what great love the Christians of the East
celebrate the sacred liturgy, especially the eucharistic celebration,
source of the Church's life and pledge of future glory, in which the
faithful, united with their bishop, have access to God the Father through
the Son, the Word made flesh, Who suffered and has been glorified, and
so, in the outpouring of the Holy Spirit, they enter into communion with
the most holy Trinity, being made "sharers of the divine nature"(1).
Hence, through the celebration of the Holy Eucharist in each of these
churches, the Church of God is built up and grows in stature (2) and
through concelebration, their communion with one another is made manifest.

In this liturgical worship, the Christians of the East pay high tribute,
in beautiful hymns of praise, to Mary ever Virgin, whom the ecumenical
Council of Ephesus solemnly proclaimed to be the holy Mother of God, so
that Christ might be acknowledged as being truly Son of God and Son of
Man, according to the Scriptures. Many also are the saints whose praise
they sing, among them the Fathers of the universal Church.

These Churches, although separated from us, yet possess true sacraments
and above all, by apostolic succession, the priesthood and the Eucharist,
whereby they are linked with us in closest intimacy. Therefore some
worship in common (communicatio in sacris), given suitable circumstances
and the approval of Church authority, is not only possible but to be
encouraged.

Moreover, in the East are found the riches of those spiritual traditions
which are given expression especially in monastic life. There from the
glorious times of the holy Fathers, monastic spirituality flourished
which, then later flowed over into the Western world, and there provided
the source from which Latin monastic life took its rise and has drawn
fresh vigor ever since. Catholics therefore are earnestly recommended to
avail themselves of the spiritual riches of the Eastern Fathers which
lift up the whole man to the contemplation of the divine.

The very rich liturgical and spiritual heritage of the Eastern Churches
should be known, venerated, preserved and cherished by all. They must
recognize that this is of supreme importance for the faithful
preservation of the fullness of Christian tradition, and for bringing
about reconciliation between Eastern and Western Christians.

16. Already from the earliest times the Eastern Churches followed their
own forms of ecclesiastical law and custom, which were sanctioned by the
approval of the Fathers of the Church, of synods, and even of ecumenical
councils. Far from being an obstacle to the Church's unity, a certain
diversity of customs and observances only adds to her splendor, and is of
great help in carrying out her mission, as has already been stated. To
remove, then, all shadow of doubt, this holy Council solemnly declares
that the Churches of the East, while remembering the necessary unity of
the whole Church, have the power to govern themselves according to the
disciplines proper to them, since these are better suited to the
character of their faithful, and more for the good of their souls. The
perfect observance of this traditional principle not always indeed
carried out in practice, is one of the essential prerequisites for any
restoration of unity.

17. What has just been said about the lawful variety that can exist in
the Church must also be taken to apply to the differences in theological
expression of doctrine. In the study of revelation East and West have
followed different methods, and have developed differently their
understanding and confession of God's truth. It is hardly surprising,
then, if from time to time one tradition has come nearer to a full
appreciation of some aspects of a mystery of revelation than the other,
or has expressed it to better advantage. In such cases, these various
theological expressions are to be considered often as mutually
complementary rather than conflicting. Where the authentic theological
traditions of the Eastern Church are concerned, we must recognize the
admirable way in which they have their roots in Holy Scripture, and how
they are nurtured and given expression in the life of the liturgy. They
derive their strength too from the living tradition of the apostles and
from the works of the Fathers and spiritual writers of the Eastern
Churches. Thus they promote the right ordering of Christian life and,
indeed, pave the way to a full vision of Christian truth.

All this heritage of spirituality and liturgy, of discipline and
theology, in its various traditions, this holy synod declares to belong
to the full Catholic and apostolic character of the Church. We thank God
that many Eastern children of the Catholic Church, who preserve this
heritage, and wish to express it more faithfully and completely in their
lives, are already living in full communion with their brethren who
follow the tradition of the West.

18. After taking all these factors into consideration, this Sacred
Council solemnly repeats the declaration of previous Councils and Roman
Pontiffs, that for the restoration or the maintenance of unity and
communion it is necessary" to impose no burden beyond what is
essential"(3). It is the Council's urgent desire that, in the various
organizations and living activities of the Church, every effort should be
made toward the gradual realization of this unity, especially by prayer,
and by fraternal dialogue on points of doctrine and the more pressing
pastoral problems of our time. Similarly, the Council commends to the
shepherds and faithful of the Catholic Church to develop closer relations
with those who are no longer living in the East but are far from home, so
that friendly collaboration with them may increase, in the spirit of
love, to the exclusion of all feeling of rivalry or strife. If this cause
is wholeheartedly promoted, the Council hopes that the barrier dividing
the Eastern Church and Western Church will be removed, and that at last
there may be but the one dwelling, firmly established on Christ Jesus,
the cornerstone, who will make both one (4).

Notes

1. 2 Petr. 1, 4.

2. Cf. S. Ioannes Chrysostomos, In Ioannem Homelia XLVl, PG 59, 260-262.

3. Acts 15,28.

4. Cf Conc. Florentinum, Sess. VI (1439), Definitio Laetentur caeli: Mansi 3 1 1026 E.