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COMMON CHRISTOLOGICAL DECLARATION Friday, 11 November 1994 Common Christological Declaration
His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Mar Dinkha IV, Catholicos–Patriarch of the Assyrian Church of the East, give thanks to God who has prompted them to this new brotherly meeting. Both of them consider this meeting as a basic step on the way towards the full communion to be restored between their Churches. They can indeed, from now on, proclaim together before the world their common faith in the mystery of the Incarnation. * * * As heirs and guardians of the faith received from the Apostles as formulated by our common Fathers in the Nicene Creed, we confess one Lord Jesus Christ, the only Son of God, begotten of the Father from all eternity who, in the fullness of time, came down from heaven and became man for our salvation. The Word of God, second Person of the Holy Trinity, became incarnate by the power of the Holy Spirit in assuming from the holy Virgin Mary a body animated by a rational soul, with which he was indissolubly united from the moment of his conception. Therefore our Lord Jesus Christ is true God and true man, perfect in his divinity and perfect in his humanity, consubstantial with the Father and consubstantial with us in all things but sin. His divinity and his humanity are united in one person, without confusion or change, without division or separation. In him has been preserved the difference of the natures of divinity and humanity, with all their properties, faculties and operations. But far from constituting "one and another", the divinity and humanity are united in the person of the same and unique Son of God and Lord Jesus Christ, who is the object of a single adoration. Christ therefore is not an "ordinary man" whom God adopted in order to reside in him and inspire him, as in the righteous ones and the prophets. But the same God the Word, begotten of his Father before all worlds without beginning according to his divinity, was born of a mother without a father in the last times according to his humanity. The humanity to which the Blessed Virgin Mary gave birth always was that of the Son of God himself. That is the reason why the Assyrian Church of the East is praying the Virgin Mary as "the Mother of Christ our God and Saviour". In the light of this same faith the Catholic tradition addresses the Virgin Mary as "the Mother of God" and also as "the Mother of Christ". We both recognize the legitimacy and rightness of these expressions of the same faith and we both respect the preference of each Church in her liturgical life and piety. This is the unique faith that we profess in the mystery of Christ. The controversies of the past led to anathemas, bearing on persons and on formulas. The Lord’s Spirit permits us to understand better today that the divisions brought about in this way were due in large part to misunderstandings. Whatever our christological divergences have been, we experience ourselves united today in the confession of the same faith in the Son of God who became man so that we might become children of God by his grace. We wish from now on to witness together to this faith in the One who is the Way, the Truth and the Life, proclaiming it in appropriate ways to our contemporaries, so that the world may believe in the Gospel of salvation. * * * The mystery of the Incarnation which we profess in common is not an abstract and isolated truth. It refers to the Son of God sent to save us. The economy of salvation, which has its origin in the mystery of communion of the Holy Trinity–Father, Son and Holy Spirit–, is brought to its fulfilment through the sharing in this communion, by grace, within the one, holy, catholic and apostolic Church, which is the People of God, the Body of Christ and the Temple of the Spirit. Believers become members of this Body through the sacrament of Baptism, through which, by water and the working of the Holy Spirit, they are born again as new creatures. They are confirmed by the seal of the Holy Spirit who bestows the sacrament of Anointing. Their communion with God and among themselves is brought to full realization by the celebration of the unique offering of Christ in the sacrament of the Eucharist. This communion is restored for the sinful members of the Church when they are reconciled with God and with one another through the sacrament of Forgiveness. The sacrament of Ordination to the ministerial priesthood in the apostolic succession assures the authenticity of the faith, the sacraments and the communion in each local Church. Living by this faith and these sacraments, it follows as a consequence that the particular Catholic churches and the particular Assyrian churches can recognize each other as sister Churches. To be full and entire, communion presupposes the unanimity concerning the content of the faith, the sacraments and the constitution of the Church. Since this unanimity for which we aim has not yet been attained, we cannot unfortunately celebrate together the Eucharist which is the sign of the ecclesial communion already fully restored. Nevertheless, the deep spiritual communion in the faith and the mutual trust already existing between our Churches entitle us from now on to consider witnessing together to the Gospel message and co–operating in particular pastoral situations, including especially the areas of catechesis and the formation of future priests. In thanking God for having made us rediscover what already unites us in the faith and the sacraments, we pledge ourselves to do everything possible to dispel the obstacles of the past which still prevent the attainment of full communion between our Churches, so that we can better respond to the Lord’s call for the unity of his own, a unity which has of course to be expressed visibly. To overcome these obstacles, we now establish a Mixed Committee for theological dialogue between the Catholic Church and the Assyrian Church of the East. Given at Saint Peter’s, on 11 November 1994. MAR DINKHA IV IOANNES PAULUS PP. II
© Copyright 1994 - Libreria Editrice Vaticana
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