THE ACTIVITY OF COMMISSIONS
Ecumenical Commission
THE HOLY SPIRIT AND THE ECUMENISM
Letter to National Committees for the Year 1998
«Come Holy Spirit!
Giver of life - Sustain your creation!
Spirit of truth - Set us free!
Spirit of unity - Reconcile your people!
Holy Spirit- Transform and sanctify us!»
This was the prayer of Christians of many Churches and ecclesial Communities
at the Seventh General Assembly of the World Council of Churches at Canberra
(1991) invoking the Holy Spirit who sustains, liberates, transforms, sanctifies,
reconciles and unites. The same intentions and invocations are often to be found
in the hymns and prayers of the various Christian traditions, such as Veni,
Creator Spiritus (Come Creator Spirit) of the Latin tradition, the Vasilev
Ourànie Paràklete (Heavenly Paraclete King) of the Byzantine
tradition, as well as those from other Christian traditions of both East and
West, each with its own specific characteristics.
In these days Christians are asking the Holy Spirit, light of eternal
wisdom, to reveal the great mystery of God the Father and the Son united in one
love. This prayer makes us mindful of the grace with which the creator Spirit
fills the hearts by him created, and of the consolation and anointing which
increases faith, hope and charity in the believer. We ask that he strengthen us
with his gifts: stir in us the Word, kindle the light of the intellect, arouse
our hearts while also healing our wounds. We ask to be protected from evil and
to receive the gift of peace. In the context of the division between Christians
and the search for a growing communion between Churches and ecclesial
Communities, we ask that together we may be introduced through the Holy Spirit
to a knowledge of and greater sharing in the mystery of love that is God,
Father, Son and Holy Spirit. May the Spirit nurture in our communities a keener
desire for and commitment to communion and a greater readiness to listen «to
what the Spirit is saying to the churches» (Rev 2,7).
1. Creator Spirit
Although the mention of the Spirit of God hovering above the waters in the
first chapter of Genesis (1,2) is not to be understood as a revelation of the
Holy Spirit, it serves to draw our attention to the spiritual dynamism which -
from the very beginning and well before the explicit revelation of the work of
God in Christ - pervades all creation and all history. The Byzantine prayer
addresses the Holy Spirit as he who «is present everywhere and fills all
things».
In ancient times God spoke many times and in various ways to our ancestors
through the prophets (cf. Heb 1,1). The Old Testament is the story of
God's action amongst his people. In it, the New Testament has found the language
and the prophecy to explain the gospel message. In the light of the Gospel the
Christian community has understood the full significance of that action. More
than ever in the history of Christianity, the Church has become conscious of the
breadth and universality of the mysterious and effective presence of God and of
His Spirit in all of creation, humanity, history, cultures, religions. Despite
sin, perversions, contradictions, infidelities and weakness, the human being
remains an "image of God", inspired by the Holy Spirit and oriented
towards fulfilment in the Kingdom of God. The conviction that the Holy Spirit,
the Spirit of the Father and of the Son, acts in all of creation opens a vision
of the fundamental aspects of each and every communication and communion between
persons, a vision which goes beyond all differences and barriers. The Holy
Spirit «stirring people's hearts and quickening in our world the seeds of
the full salvation which will come at the end of time» builds the Kingdom
of God throughout history and prepares its full manifestation in Jesus Christ (Tertio
Millennio Adveniente, 45).
2. The Holy Spirit and the Church
The Holy Spirit brings about and reveals the new creation in Christ: at the
moment of the Incarnation, overshadowing Mary with the power of the Most High
(cf. Lk 1,35); at the moment of Christ's baptism, descending and
remaining on him; and at Pentecost, firing the community to preach the Lord to
the world. The third article of the Apostolic Symbol, «I believe in the
Holy Spirit», intrinsically relates the Holy Spirit to the holy and
catholic Church, the communion of saints, the forgiveness of sins, the
resurrection of the flesh and eternal life. The sanctifying work of the Holy
Spirit has been thus manifested through to our own day. Faith in the Holy Spirit
unites the Church with an origin which overcomes every subsequent historical
division and alienation. This faith also offers a perspective on the "communio
sanctorum", which is mystery but also expresses the union of wayfarers
- those belonging to Christ and possessing his Spirit who live in hope of the
resurrection and eternal life - with our brothers and sisters who have died in
the peace of Christ (cf. Lumen Gentium, 50). This journey presupposes
the constant forgiveness of sins.
Amongst the signs of the times in Churches and ecclesial Communities, we
perceive in groups and movements a greater sensitivity to the presence and work
of the Holy Spirit. Avoiding temptations to be sectarian, these groups must
celebrate in a special way the presence of the Holy Spirit in the whole Church
and in all creation. They are called to bear testimony to ecumenical openness
towards others, conscious that the Spirit blows like the wind, that we know
neither where it comes from nor where it leads, that he is secretly at work
everywhere, and that he opens towards communion between Christians in a world
called to the Kingdom of God.
Faith in the Holy Spirit includes faith in the Church of Christ. It is «a
kind of sacrament or sign of intimate union with God, and of the unity of all
mankind» (LG, 1). As a sacrament and sign it constitutes a complex
reality resulting from its twofold nature, human and divine, a society comprised
of hierarchical organs and the mystical body of Christ, a visible and spiritual
community. It serves Christ's Spirit, «who vivifies it by way of building
up the body» (cf. LG, 8).
This Church, constituted as a society in the present world, subsists and
continues to exist in the Catholic Church, governed by Peter's successor and by
the bishops in communion with him. At the same time, the Catholic Church fully
recognises that other Christians are justified by faith in baptism, are
incorporated in Christ and are to be regarded as brothers and sisters in the
Lord (cf. LG 8; Unitatis redintegratio, 3). Indeed, beyond the
visible boundaries of the Catholic Church there are elements and endowments,
such as the written Word of God; the life of grace; faith, hope and charity; as
well as other interior gifts of the Holy Spirit and visible elements (cf. UR,
3; LG 15). In his Encyclical Letter Ut unum sint Pope John Paul
II underlined the fact that there are ecclesial values among other Christians: "It
is not that beyond the boundaries of the Catholic community there is an
ecclesial vacuum" (cf. UUS 13; also 10). These riches are such that
it must be said that a true communion already exists between the Catholic Church
and the other Churches and ecclesial Communities. This real but imperfect
communion has to lead to reconciliation and full communion. The Jubilee of the
Year 2000 presents an opportunity to discover together more deeply this
fellowship and to discern the consequences for a renewed ecumenical commitment.
The Holy Spirit is the bond of unity and communion in the one body which is
the Church. But at the same time the Holy Spirit brings about great diversity:
variety of ministries and working, of cultures and languages. The Pauline texts
of Romans 12,3-5 and 1 Corinthians 12,4-11 on the diversity in
the body of Christ have been read in a new light in the history of humanity, of
peoples and of the Church itself. The irreversible diversity of Christian
communities which has grown up in history represents a challenge to recognise in
faith a sign of the Holy Spirit, and an invitation to reintegrate in a renewed
communion that diversity which has unfortunately resulted in division. On the
other hand, it cannot be ignored that cultural and historical diversity has
comprised ambiguous elements. Diversity may be a sign of the creative action of
the Holy Spirit, demonstrating its freedom and richness. In contrast, it can
also be a sign of rupture and disintegration. Every history manifests both
richness and poverty, grace and sin. History is inevitably the meeting point for
the good spirit and the bad one, the "diabolos", who brings
discord and sows division. There needs therefore to be a constant discernment in
the community of the Church to «test everything; [and] hold fast to what is
good» (1 Thess 5,21), recognising the fruits of the Spirit, «love,
joy, peace, patience, kindness, generosity, faithfulness, gentleness, and
self-control» (Gal 5, 19).
3. Other Churches and ecclesial communities of salvation
We have already outlined how the Second Vatican Council explicitly
recognises that the Holy Spirit operates in Churches and ecclesial Communities
which are not in full communion with the Catholic Church. Furthermore, the
Council states even more explicitly that: «... the Spirit of Christ has not
refrained from using them as means of salvation» (UR, 3). Both the
Council and many of the documents pertaining to ecumenical dialogue have
specified the various elements of this already existing communion. Other
Churches and ecclesial Communities have been and continue to be instruments
through which those who are not yet Christians have learned of the Gospel and
have gathered in ecclesial Communities which have become the places of worship,
sanctification, witness and service in the Holy Spirit. It is with gratitude
that the Churches meditate together upon what they have in common. Indeed, they
are stepping stones towards growing communion. Despite the remaining
divergences, we can also call to mind joint work concerned with the Bible, and
common witness expressed in mission, in charity and in work for justice and
peace. We can also recall the results of the ecumenical dialogues on various
theological themes, particularly baptism, eucharist and ministry.
The witness of faith given by Christians, even to the shedding of their
blood, deserves particular attention in view of the Jubilee. This testimony has
become the common inheritance of Catholics, Orthodox, Anglicans and Protestants
(cf. TMA, 37). The Christian community cannot allow the memory of these
witnesses to Christ to perish, for they demonstrate the presence and efficacy of
the Holy Spirit in the different Churches and ecclesial Communities. This voice
from the communio sanctorum is louder and more convincing than the
elements of division (cf. TMA, 37). The memory of their testimony and
faith is a pledge of hope for the future. To this end, it could be useful to
compile a "common calendar" or an "ecumenical martyrology",
a compendium of Christians - Catholic, Orthodox, Anglican, Protestant - who have
rendered testimony to Christ our Saviour, sometimes even by shedding their
blood.
And why not proclaim as a gift of the Holy Spirit the various manifestations
of culture, music, painting, sculpture, architecture and literature, which while
expressing the particular spirituality of one Christian tradition, have
nevertheless become the shared treasure of all Christianity beyond confessional
boundaries?
4. The Holy Spirit and full unity
The movement for the restoration of communion among all Christians was
fostered by the grace of the Holy Spirit (cf. UR, 1). It is the Spirit
who arouses the desire for unity among Christ's disciples and for those actions
which will enable everyone peacefully to reestablish that unity, in the manner
desired by Christ. Then the Gospel will be proclaimed more effectively and the
world be open to faith. Therefore, the Church «should invoke the Holy
Spirit with ever greater insistence, imploring from him the grace of Christian
unity ... Unity, after all, is the gift of the Holy Spirit» (TMA,
34).
Our gratitude for the journey undertaken this century, which can be
justifiably called the century of ecumenism, includes a commitment to continue
the pilgrimage by growing in communion until such time that we are able to
celebrate it fully «devoted ... to the apostles' teaching and fellowship,
to the breaking of bread and the prayers» (Acts 2,42). The
ecumenical journey may be compared with Abraham who by faith «obeyed when
he was called to set out for a place that he was to receive as an inheritance;
and he set out, not knowing where he was going» (Heb 11,8). Full
unity is much greater and more joyous than anything we can imagine. It is for
this that we trust we shall reach it under the guidance of the Holy Spirit: «When
the Spirit of truth comes, he will guide you into all the truth; for he will not
speak on his own, but will speak whatever he hears, and he will declare to you
the things that are to come» (Jn 16,13). The truth which is taught
and believed cannot be separated from the truth lived in full communion of
charity with God and with our brothers and sisters - communion in the truth
which has been given and has to be uncovered; truth in the communion which has
been given and which has to be more and more fully realised. For this reason,
going on pilgrimage to the sources and places where a particular witness of
faith has been remembered continues to be a symbolic custom which can revive
faith and strengthen ecumenical communion.
As happened with the disciples of Emmaus who discover the Lord's presence
along the road in their conversation with each other and with the risen Lord,
dialogue - including ecumenical dialogue as well - remains for Christians «an
indispensable step along the path towards human self-realisation, the
self-realisation both of each individual and of every human community» (UUS,
28). It is superfluous to highlight the importance of dialogue in the
reconciliation of Christians. However, it may be useful to draw attention to the
work of the Holy Spirit, both in giving testimony and in listening, the two
prerequisites for any dialogue. It is the Holy Spirit who makes us ready to
respond to anyone who asks for an explanation of the hope in us (cf. 1 Pet
3,15). The Holy Spirit also creates an openness to receive this explanation from
someone who offers us the reason for his or her own hope. The humble openness of
each to the other allows for the possibility that the Spirit may speak to one
Church through the understandings of another (cf. Baptism, Eucharist and
Ministry, of the Commission on Faith and Order). It is the Holy Spirit who
instils the courage to undertake the patient process of discernment which takes
place through dialogue, in the knowledge that the truth is never a possession,
but is to be shared in giving and receiving. In this context the perspective has
ultimately to be that of trusting prayer:
"Veni, creator Spiritus - Come, creator Spirit" and grant us
the consolation of reconciliation, peace and refound communion.
"Veni, Sancte Spiritus - Come, Holy Spirit" and grant us a ray
of your light:
"Heal our wounds, our strength renew;
On our dryness pour thy dew;
Wash the stains of guilt away;
Bend the stubborn heart and will;
Melt the frozen, warm the chill;
Guide the steps that go astray".
5. Practical suggestions
5.1 Prayer
a) The theme of the 1998 Week of Prayer for Christian Unity is: «The
Spirit helps us in our weakness» (Rm 8,26). The chapter from
which this verse is taken opens a magnificent vision of the work of the Trinity
in creation and in humanity. At the same time it offers an invitation to prayer
in the Holy Spirit , who cries out in us «Abba, Father» and calls us
to pray and reflect upon the Our Father. This perspective invites us to
celebrate the Week of Prayer for Christian unity this year in a special way.
The following themes have been selected for meditation and prayer over the eight
days:
- «All who are led by the Spirit of God are children of God» (Rom
8,14)
- «You have received a spirit of adoption» (Rom 8,15).
- «Heirs of God and joint heirs with Christ» (Rom 8,17).
- «The glory about to be revealed to us» (Rom 8,18).
- «The creation has been groaning; we ourselves groan inwardly» (Rom
8,22-23).
- «For in hope we were saved» (Rom 8,24).
- «The Spirit helps us in our weakness» (Rom 8,26).
- «The Spirit intercedes for the saints» (Rom 8,27)
It should be borne in mind that the International Joint Committee which
prepares the texts of the prayers for unity each year is comprised of
representatives of the Catholic Church and the World Council of Churches. The
Committee agreed to use the same themes in the years 1997-1998 as those proposed
in the Apostolic Letter Tertio Millennio Adveniente for the preparation
of the Jubilee. For the Week of Prayer to be celebrated in many different places
there needs to be real ecumenical cooperation and adaptation of the texts
locally.
b) The period of time around the feast of Pentecost is dedicated to prayer
for unity in many parts of the world. Indeed, Pentecost is a feast of witness
and communion in the Spirit, of unity and of diversity. It would be meaningful
if there were some way of celebrating the time of preparation and waiting for
the coming of the Spirit, and the feast itself, «all together in one place»
(Acts 2,1) by means of initiatives of testimony and prayer expressing
the will for communion.
c) A pilgrimage to a destination which holds significance in the
Christian memory of a particular country - for example, places where the
founders of a local Church before the division of Christians are remembered -
could be a meaningful undertaking. It could become a symbol of the ecumenical
movement: communion, moving together in penance and prayer towards a common
destination.
5.2 Sacraments of Christian Initiation
The celebration of the sacraments - and in particular the three sacraments
of initiation: baptism, confirmation and eucharist - are important moments in
the action of the Holy Spirit, who brings about the presence of Christ in the
Church in order to build up the communion of saints. These sacraments and their
relationship with the Holy Spirit and the Church are a suitable theme for
exploration and study in catechesis and ecumenical groups.
5.3 Communion of Saints
All Christians agree that the Holy Spirit is the sanctifying spirit.
- In many places Christians have acknowledged in their midst martyrs and
exemplary confessors of faith, hope and charity - both men and women. Some of
these, such as Francis of Assisi, Roublev, Johann Sebastian Bach, Monsignor
Romero, Elizabeth Seton, the martyr Anuarite of Zaire, and Martin Luther King,
have been for various reasons recognised beyond confessional boundaries.
Ecumenical groups could look at the example of some of these witnesses with a
view to identifying how the work of the Holy Spirit can be distinguished in them
and what their role might be in the promotion of full communion.
- Other figures remain controversial, or indeed are considered
symbols of division and rupture. In a polemical context of memory, an
examination of these figures could be undertaken in a particular place
in order to arrive at a reconciliation of memories, respecting historical
reality while at the same time straining to gain a new perspective and to
understand the underlying motives of the people involved, in this way writing
together a new chapter in a history which is now shared.
5.4 Living Communion in Community
All Christian traditions have forms of community life, some more developed
or structured than others (monasticism, religious orders, groups of committed
and integrated Christian life, basic groups, movements, etc.). As communities
they strive to be more attentive to the call of the Holy Spirit and to their
response of conversion, faith and charity. In the Church they constitute hearths
of spirituality. It would be desirable in view of the Jubilee to nurture
concrete ecumenical opportunities for exchange, reflection and prayer in order
to share charisms and to investigate how this type of testimony can bear fruit
for the growth of communion between Churches and ecclesial Communities.
5.5 Prayer to the Holy Spirit
In the prayers of the faithful in the Catholic Church and, if possible, in
other Churches and ecclesial Communities, there should be an attempt throughout
1998 to include an invocation to the Holy Spirit for the unity of all Christians
which reflects local circumstances.
5.6 An Offer to the National Committees and a Request
The Ecumenical Commission of the Central Committee for the Jubilee of the
Year 2000 is ready to give any further information or help to the National
Committees and the Ecumenical Commissions of the Synods of Eastern Catholic
Churches and Bishops' Conferences.
The Commission is aware that in some countries solid relationships have been
established with other Churches and ecclesial Communities. These developments
are a source of great pleasure, and the Commission would be grateful to receive
detailed information about them in order to respond to inquiries made by other
countries about what form of collaboration might be feasible. The Commission
expresses its appreciation for this in anticipation.
+ Paul-Werner Scheele
Bishop of Würzburg
President of the Ecumenical Commission of the Central Committee
of the Great Jubilee of the Year 2000
Eleuterio F. Fortino
Under-Secretary of the Pontifical Council for Promoting
Christian Unity
Vice-President of the Ecumenical Commission of the Central
Committee of the Great Jubilee of the Year 2000
