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Your Eminences,
Your Excellencies,
Reverend Rectors of Seminaries,
Reverend Presidents and Deans of Ecclesiastical Faculties,
Considering the growth of theological and pastoral contacts with the
Oriental Churches in the years following Vatican Council II, and
especially in the pontificate of the Holy Father, John Paul II, the
Congregation for Catholic Education desires to address some reflections
on the matter to those responsible for priestly formation in the form of
this Circular Letter Concerning Studies of the Oriental Churches.
1. On a number of occasions and in varying circumstances, Pope John
Paul II has spoken of the necessity of mutual understanding and love
between Catholics of the Latin tradition and Christians, Catholics and
Orthodox, belonging to the various communities of the Christian East. In
commenting upon the lack of understanding which often exists and upon
the ignorance of the spiritual traditions and values which form part of
the heritage of so many Christians of Eastern Europe, the Near East,
Africa and India, the Pope has underlined the importance of these
traditions for the life and well-being of the whole Church with the
striking affirmation that "the Church must learn to breathe again
with its two lungs, its Eastern one and its Western one" (Discourse
to Members of the Roman Curia, 28 June 1985, "L'Osservatore
Romano", English language ed., 15 July 1985, p. 3).
These statements of the Holy Father are a commentary on a situation
in the life of the Church which requires a serious and deep reflection
by pastors and by those responsible for the intellectual and spiritual
formation of the younger generations of the Church. The need for this
reflection becomes even more urgent if one considers the many
developments touching the relationships between eastern and western
Christians which have taken place during this century. As an aid to this
reflection, this Congregation for Catholic Education offers the
following observations and guide-lines.
2. There were massive migrations of peoples to the American
continents from Eastern Europe and the Near East in the early part of
this century. These were further reinforced by new migrations following
the Second World War. Most recently, the sorrowful events in the Near
East have meant the uprooting of hundreds of thousands of Christians,
among others, and their migration from their ancestral homelands. The
result of all this is that millions of Christians from every Eastern
tradition can be found in Western Europe, Canada, the United States, in
many countries of Latin America and in Australia. There are some new
Eastern communities in Africa and in India alongside the ancient,
indigenous Eastern Churches. They are no longer people who are distant
cousins. They are the brothers and sisters who now live beside Catholics
of the western tradition throughout the world.
This fact leads to new problems of a pastoral nature, involving
Christian education and spiritual formation, religious life in the
family, marriages between Catholics of various rites and between
Catholics and Orthodox, pastoral care of isolated groups etc.
How much is known of the liturgical and spiritual life of the ancient
Christian traditions of these new neighbours? Are serious efforts being
made to acquire and spread this knowledge and to draw suitable
conclusions of a pastoral nature? In some areas, at least, has the
presence of these new communities led to renewed misunderstanding and
further alienation?
3. The present century has seen a remarkable growth in publishing the
theological, liturgical and ascetical writings of the Fathers and
spiritual leaders of the Christian East. Their works are appearing in
many languages, in both academic and popularized forms. Many Christians
seek to practise the "prayer of the heart" taught by Eastern
spiritual authors. Religious communities, in seeking the renewal of
their own community life, are searching into the writers of East and
West for inspiration.
The question may be asked, however, as to how far these treasures
from a common tradition are becoming properly understood and assimilated
by Catholics. Are they sometimes treated in a superficial way as
transitory movements of the moment? Are serious efforts being made to
study them in depth so that they may be legitimate aids to growth in
prayer and in individual and communal life?
4. The years during and after Vatican Council II have been full
of intense activity for renewal and reform in the Catholic Church, The
Council itself, in a special decree (Orientalium Ecclesiarum),
stressed the importance of the Eastern Catholic Churches, the
development which should continue to take place in their communities,
and the legitimate role they have to play in the life of the universal
Church. In its decree on ecumenism (Unitatis Redintegratio, chapter
3A) the Council developed its understanding of the many Christian
treasures from a common tradition which Catholics still share with
Orthodox despite the fact that, at present, there is not full ecclesial
communion between them. It pointed out how much a knowledge and
appreciation of this is necessary if effective work is to be done
towards re-establishing full communion in faith, the celebration of the
sacraments and in community life.
5. In the development of its own decisions, and in the encouragement
it gave to Catholic theologians and teachers, the Council also showed
how greatly it appreciated the fact that a sincere and profound study of
the Tradition of the Church of Christ cannot ignore the particular
traditions of the various Christian Churches, including those of the
East. By returning to the essential sources of the faith, the theologian
who belongs to a particular Church not only enriches himself through
this experience of the "others", but also, through this
method, returns to his own roots.
In the first centuries of the Christian era, though there was a great
variety in forms of expression and in language, there still existed a
marvellous spiritual communion so that the principal concepts of the
faith were formulated in the languages of different peoples in a way
which could serve as an example to the whole of Christianity. Studied in
this wide historical context, the teachings of the faith are better
understood because they are seen as rising out of a truly living
environment.
6. Another question stressed by the Vatican Council II (e.g. Lumen
Gentium, Gaudium et Spes, Ad Gentes) was that of
knowing how to plant the message of the Gospel in the native soil of the
genuine traditions of various peoples. This need for inculturation was
underlined by the recent Extraordinary Synod of Bishops (Final Report,
D, 4). The Eastern Churches have a long tradition in this matter of
teaching Christian peoples, from the very moment of their baptism,
"to praise God in their own language" (Life of St Constantine,
Cyril, XVI. 1 sq). In many countries of the East, this inculturation
sometimes reached the point of a transformation, of an identification of
one's cultural life with the manner of' Christian living. The study of
this process can serve as an example and guide for those involved in a
similar process today. It can indicate those ways which the experience
of centuries shows to be profitable and which distinguish them from
superficial adaptations which may only harm the process and perhaps even
deform the faith itself.
This comparative study can be useful in other areas of theological
and pastoral reflection, such as liturgical renewal and adaptation,
canonical discipline (especially that touching upon the relationship
between various communities), as well as Church history (particularly
where it touches upon what unites Christians, what brought about their
divisions and what may still be maintaining them).
7. Reflection upon these facts and observations leads to the
spontaneous question: what concrete steps can be taken to react to these
developments in such a positive way that 1) tensions between Latin and
Eastern Catholics can be reduced and eventually eliminated, with the
latter playing an increasing role in the life of the entire
Church; 2) the movement towards full ecclesial communion between
Catholics and Orthodox can be encouraged and developed further with Catholic
students being well acquainted with the Roman Catholic/Orthodox
dialogue; 3) the entire Church, in its efforts towards renewal and
adaptation to the needs of the present, can profit from the experiences
of the past and from the pluriformity of Christian traditions which are
part of its history and heritage?
8. A complete response to this question would require action by a
number of Departments of the Holy See as well as by the proper organisms
of the various particular Catholic Churches. For what concerns its own
area of competence and responsibility, the Congregation for Catholic
Education offers these guidelines.
9. The Pontifical Oriental Institute established in Rome almost
seventy years ago, is a centre of research and academic learning open
not only to Eastern Christians but equally to those of the Latin
tradition. It offers introductory and advanced programmes in theology,
liturgy, spirituality and history and has a special faculty of Eastern
canon law. The need for scholars adequately trained in these areas is
greater now than ever before because of the developments described
above. This Congregation, therefore, urges bishops and religious
superiors to encourage clergy and lay people who are particularly
qualified to undertake higher studies at the Pontifical Oriental
Institute, to support them in these studies and, once trained, to use
them effectively in diocesan and religious institutions. Seminaries,
institutes for the formation of deacons or directors of religious
education, teacher training institutes are examples of the types of
institutions whose work would be rendered more effective if they could
call upon the regular assistance of persons whose serious academic
training qualifies them as experts in the field of Eastern Christian
studies.
10. In seminaries and theological faculties, courses should be made
available to the students on the fundamental notions regarding the
Eastern Churches, their theological ideas, their liturgical and
spiritual traditions. In all seminaries, in accordance with Optatam
Totius, n. 16, which first establishes that Biblical studies should
have pride of place, there must be a full and proper knowledge of the
Fathers of the Church, both East and West. The great theological
heritage of the East should feature as a substantial part of all the
tracts which it has particularly nourished and shaped, in order both to
enrich the studies of the students of the Latin Rite and to promote a
better appreciation of the Oriental Churches. Their theological and
spiritual wealth is especially evident in the doctrines of the Divine
Trinity, Christology, Pneumatology, Grace, the relation between
"nature" and "supernature"; their approach to the
"Filioque", the eucharistic nature of the
Church, and the "Mystery" celebrated in the liturgy. These
courses, should be taught by those who are genuinely qualified and
should be adapted to the situation of the place. They should prepare the
students for intellectual dialogue and for the concrete pastoral
problems which can arise when different religious communities live
together, e.g. pastoral care in interritual and mixed marriages. Where
possible, this formation should include direct contact with Eastern
Christian communities and their liturgical life. The students should
recognize and come to understand the liturgical and cultural diversity
among the Eastern Catholic Churches.
11. In faculties of Canon Law, adequate attention should be given to
discipline governing Eastern Catholics and to the principal elements of
current Orthodox discipline. An understanding of these is needed not
only for those destined to be teachers in this field but also for those
who will work as consultants or officials in diocesan offices, centres
of pastoral guidance, etc.
12. 1n Catholic colleges and universities, attention should be given
to including some treatment of Eastern Christianity in the general
curriculum of studies. Where there is a significant number of Eastern
Christians among the teachers and students, particular care should be
given not only to their pastoral needs but also to making possible a
sufficient academic formation in their religious and cultural
traditions. Where circumstances warrant it, special institutes or
faculties could be established to formation in these areas.
13. Particular care should be taken so that in the various
institutions mentioned above, the libraries be supplied adequately with
books, periodicals and other materials necessary for this work.
14. In carrying out these guidelines, this Congregation recommends
that, as the local situation may suggest, cooperation between Catholic
and Orthodox authorities and scholars be encouraged in accordance with
the directives of the Ecumenical Directory, part II, chap. IV.
15. It is clear that, despite progress in this area, there is still
need among Catholics of the Latin tradition for a great deal of
knowledge of the peoples, traditions and Churches of the Christian East.
This was already recognized decades ago by Pope Benedict XV and Pope
Pius XI when they undertook the pioneering work of founding and
strengthening the Pontifical Oriental Institute and repeatedly urged
Catholics to develop their knowledge and understanding of these
questions. Their concern was repeated by later Roman Pontiffs and in
common declarations such as the one between Paul VI and the Coptic
Orthodox Patriarch, Shenouda III (1973). This Congregation for Catholic
Education, in offering these reflections and guidelines, wishes to
respond constructively to these frequently repeated concerns.
We hope that these guidelines will receive a warm reception by
Professors and their students, and will prove to be fruitful; and we
wish Your Eminences, Your Excellencies, Reverend Rectors, Presidents and
Deans every blessing in God, assure you of our prayers, and remain
Yours devotedly in Our Lord.
WILLIAM Card. BAUM
Prefect
6 January 1987.
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