THE COMMON DECLARATION OF POPE PAUL VI AND PATRIARCH ATHENAGORAS I

INTRODUCTION

A goal towards restoring unity among Christians is a major concern of the Vatican II church. The church as founded by Christ is one. Therefore division the Christian church contradicts the will of Christ and causing harm to the mission of the church as a mandate given by Christ. However, in recent times, irrespective of the different denominations, the Christian churches all over the world seek a common ground for unity. Also by the working of the Holy Spirit, the impulse of God’s grace is being felt for the restoration of unity among all Christians. This paper bothers on the Vatican II decree on Ecumenism, the first article of the Unitatis Redintegratio; The common Declaration of Pope Paul VI and Patriarch Athenagoras.

THE COMMON DECLARATION OF POPE PAUL VI AND PATRIARCH ATHENAGORAS I

This declaration started with a grateful acknowledgement of the favour of God which was mercifully granted in the brotherly meeting in the holy areas that are significant to the mystery of our salvation accomplished or made possible by the paschal mystery of Christ. The Pope and the patriarch still acknowledges they haven’t lost sight of the intentions of the beginning, and still holds they will not on their individual parts omit, in the future, those gestures that were inspired by charity and which contributes to the unity and fraternal relationship initiated between the Roman Catholic church and the Orthodox Church of Constantinople. Both the Holy Father and the Patriarch are of the believe they are responding to the call of divine grace which requires the Roman Catholic Church and the Orthodox Church, with all the Christians inclusive, to overcome their respective differences in order to be one again according to Jesus prayer to his Father, thus “that they may be one”. This it is an ecumenical understanding between the Roman Catholic and the Orthodox Church which in turn reaches out to all Christians.

However in the establishment of ecumenical understandings, there are obstacles found in the way of the development of the brotherly relationships of trust and esteem. The memories of those obstacles; the painful decisions, acts and incidents led to the sentence of excommunication delivered against Patriarch Michael Cerularius and two other persons by the Roman legate led by Cardinal Humbert. These legates were themselves object of a similar sentence from the side of the patriarch and the synod of Constantinople. Thus, while the roman legates pronounced excommunication on the Patriarch, the patriarch pronounced excommunication on them too. Thus it was mutual excommunication from both parties. This is to say there is a possibility of the lack of mutual understanding in the pursuit of ecumenical unity among Christians.

The pains and troubles of these cannot be ignored. We can’t pretend these events of history were not what they were and are devoid of trouble. However today we have a more calm and equitable judgment of these matters. However, it is important we recognize the excesses and the consequences that come with them. Most of the time they go further than what was intended or expected by the authors. These censures however, are not aimed at the churches but at the persons concerned, nevertheless, they were not meant to break ecclesiastical communion between the Sees of Rome and Constantinople. This is to say, these actions are not to jeopardize the relationships between the afore mentioned churches.

In a quest to solve these difficulties, troubles and challenges, the Holy Father Paul VI and the Patriarch Athenagoras I and the synod were certain that they are expressing a common desire for justice and unanimous sentiment of charity on the part of the faithful and remembering the command of the Lord that one should reconciliation should be made prior to sacrifice. Thus the Pope and the Patriarch declared their regrets for the offensive words and reprehensible gestures that accompanied the sad events of that period. They also wish to erase from the memory of the sentences of excommunication which followed them, and they also deplore the troublesome precedents and the later events which under the influence of lack of understanding, and mutual hostility which led to the rupture of ecclesiastical communion.

However this act of justice cannot put an end to the differences which is between the Roman Catholic Church and the Orthodox Church, but they would be overcome by the action of the Holy Spirit with the purification of hearts there would be effectiveness in arriving at a common understanding and expression of the apostolic faith and demands. The holy father and the patriarch hopes it pleases God who pardons us when we forgive each other and express a mutual desire for reconciliation, however, as an invitation they pursue with a spirit of mutual trust, esteem and charity, the dialogue which with the help of God would lead them to live the greater good of soul and coming of God’s kingdom, the full communion of faith, brotherliness and sacramental life as was in the first millennium of the Church.

INSTRUCTION ON MIXED MARRIAGES

Matrimony is a sacrament established by Christ as a symbol of his union with the church. Here, husband and wife express in their lives the love by which christ gave himself for the church, thus marriage demand perfect agreement between partners. The links between souls are weakened when they cease to be of one mind and heart regarding the ultimate and highest value. The church therefore takes its obligation serious in guarding the faithful, ensuring that Catholics marry Catholics.

The church discipline with regards to mixed marriage according to the canons demonstrates this careful vigilance. Its impediments include mixed religion and disparity of worship. The former forbids marriage between a catholic and a baptized non-Catholic, the later renders invalid the marriage between a catholic and a non-baptized person. Thu pastors are to be guided by these traditions and they should teach the faithful the religious values and worth of the sacrament. And should warn them against the dangers of marrying a non-Catholic, and much so a non-Christian.

Changes have occurred in the social and family life and thus the observance of canonical discipline regarding mixed marriage is hard to observe now. There is more frequent contacts between catholics and non-catholics and friendship more easily develop among them. Today the pastors solicitude that the sanctity of marriage according to catholic teachings and faith of the partners should be safeguarded with diligence and effectiveness. This pastoral care is more necessary in view because among non-catholics there are diversity of views regarding both the essence of matrimony and its properties especially the indissolubility.

It is therefore the duty of the church to protect the faith of her members from endangerment, to avoid damages. Therefore those planning to get married should be carefully guided and instructed about the nature, properties and obligations of marriage and the dangers to be avoided. However, the code of behavior towards our separated brethren which was established by the council should not be ignored. The council fathers had a lot to say regarding this matter and it has been attentively considered. This is with special regards to existing ecclesiastical regulations which our separated brethren find offensive.

The pastors were therefore consulted; those concerned with these matters and things were carefully considered. The impediments of mixed religion and disparity of worship are always enforced by the local ordinaries and they also possess the power of dispensing from them in accordance with the apostolic letter, Pastorale Munus numbers 19 and 20. The law of the Oriental Churches remains likewise unaffected. The below provisions have been established by the authority of Pope Paul VI to be inserted into the code of Canon Law with the condition for them to stand the test of experience.

Firstly is the need to safeguard the faith of the Catholic partner must be constantly kept in mind and educating the children in the catholic faith must be ensured. The catholic partner’s local ordinary or parish priest must be careful to impress on them seriously the obligation of ensuring the baptism and education of the children in catholic religion. The Non-Catholic partner should with delicacy be informed of the catholic teaching on the dignity of marriage with special regards to the principal characteristics, unity and indissolubility. The non-Catholic party should be made aware of the serious obligations on the catholic party to safeguard, preserve and profess his or her faith and to baptize and educate the children to be born in it. However, in order to ensure the fulfillment of this obligation, the non-Catholic part should promise sincerely and openly that he or she will not impede the obligations. But is he or she feels the promise would be against his or her conscience, the matter should be referred, with details, to the Holy See. These promises should be in writing. But the ordinary can decide, in general or individual instances whether the promise would be in writing or not by any of the parties or by both. He too should decide how they are to be inserted in the marriage documents.

Secondly it does happen in some places that the catholic education of the children are impeded, not so much by the parents’ choice following the laws and customs, which those who intend to get married must obey. In this case the local ordinary can dispense from the impediment provided the catholic partner is prepared to his best to ensure catholic baptism and a catholic education for the children, and guaranteeing the goodwill of the non-catholic partner. However in granting this concession, the church hopes that the civil laws which run counter to human liberty would be repealed. These laws include those that forbid catholic education or the practice of the catholic religion. The church hopes the natural law with come into force in these matters.

Thirdly the canonical form, prescribed in canon 1094 is to be observed in mixed marriages. This is thus necessary for validity. However, if difficulties arise, the ordinary should refer the matter to the Holy See and outline the circumstances.

Fourthly, regarding the liturgical form, setting the canons 1103, paragraph 2 and 1109, paragraph 3, to a side, the ordinaries may permit the celebration of mixed marriages with sacred rites and with the customary blessings and sermon.

Fifthly, it is absolutely forbidden to celebrate marriage before a catholic priest and a Non-catholic minister, with each performing his own rite at the same time. However, when the religious ceremony is finished, the non-catholic minister is allowed to deliver an address of congratulation and encouragement and recite some prayers with the non-catholics. However, this needs the approval of the local ordinary and the danger of provoking comments must be avoided.

Sixthly, the local ordinary and the priest priests should ensure that mixed marriage families should lead holy lives in keeping with their promises especially f imparting catholic doctrine and morality to the children.

Seventhly, the excommunication incurred in accordance to canon 2319, paragraph 1, number 1, by those who marry before a non-catholic minister, is thus abolished and the effects of this abolition are retroactive.

The thoughts and intentions behind these regulations are to meet make sure that the  needs of the faithful are met in our day and also to promote a cordial relation between catholics and non-catholics. However, those charged with imparting catholic doctrine to the faithful, most especially the parish priests should be devoted to this wholeheartedly and with constancy. They should do this in charity towards all catholics and with due reverence to the nn-catholics. Catholics on their part should endeavour to strengthen and increase their own faith. They should follow the path of Christian virtues in their family lives; they should be a shining example to their non-catholic partners and to their children.

CONCLUSION

Divisions among the Christian denominations are denial of the Christ’s reconciling love on the cross. The concern for restoring unity involves the whole church, faithful and clergy alike. It extends to everyone, according to the talent of each, whether it be exercised in daily Christian living or in theological and historical studies. This concern itself already reveals to some extent the bond of brotherhood existing among all Christians, and it leads toward full and perfect unity, in accordance with what God in his kindness wills.

In the work of ecumenism, catholics must be concerned for the separated brethren, praying for them, keeping them informed about the church, making the first approaches towards them. But their primary duty is to make a careful and honest appraisal of whatever needs to be renewed and done in the catholic household itself, in order that its life may bear witness more clearly and faithfully to the teachings and institutions which have been handed down from Christ through the apostles.