A Response to the Joint International
Commission
for Theological Dialogue Between the Orthodox
Church and the Roman Catholic Church Regarding
the Munich Document: "The Mystery of the Church
and of the Eucharist in the Light
of the Mystery of the Holy Trinity
U.S. Theological Consultation, 1983
- The Munich common statement of the Joint International Commission for
Theological Dialogue between the Orthodox Church and the Roman Catholic
Church regarding "The Mystery of the Church and of the Eucharist in
the Light of the Mystery of the Holy Trinity," dated July 6, 1982, is
a landmark in the recent history of Orthodox/Roman Catholic relations. The
text is a creative statement about the high degree of agreement that
already exists between the two churches. The Commission deserves
commendation for its achievement. What follows is a response to the text
on the part of the Orthodox/Roman Catholic Consultation in the United
States established by the Standing Conference of Canonical Orthodox
Bishops of America (SCOBA) and the National Conference of Catholic Bishops
(NCCB) which was reached unanimously at its 26th meeting, May 23-25, 1983
in New York.
- That a joint statement was published by the Commission is in itself an
important achievement. The text moves us farther away from our history of
mutual estrangement and allows the churches to speak with one voice on
matters at the heart of the Christian faith. The decision to publish the
text promptly for wider reaction was welcome. We hope that this procedure
will be continued in the future.
- The text requires careful reading, and to some its language may seem
unfamiliar, despite many biblical and liturgical allusions. A clear
attempt is made not to impose specific terminologies of either Roman
Catholic or Orthodox theology. Rather, the text appropriately uses new
formulations as needed in order to hand on the faith to men and women of
our time. For example, use of the word "event" (événement,
to gegonos) found in I, 1, bis; I, 2; I, 3; I, 4b; I, 5d, para. 2; II,
1, para. 3; II, 2, para. 3, is helpful in stressing the work of the
Trinity. However, this word as well as others such as
"sacrament," "mystery," "word," and
"energies," are open to various interpretations and thus call
for further elucidations.
- We have several suggestions which, if followed, might facilitate
discussion and assessment of this and future documents.
- It is not always clear to whom the document is addressed. If
addressed to the Church at large, then much in the text is
inaccessible.
- Criticism of omissions or overemphases could often be forestalled if
the document were situated within the context of the long-range agenda
of the Commission. The publication of an annotated text of this agenda
would be appreciated.
- Publication of commentaries or background papers by the Commission
would be helpful in explicating the document and would make it more
accessible to non-specialists.
- In formulating texts, a more systematic and consistent numbering of
paragraphs would be desirable.
- The document itself recognizes that this is but "the first step
in the effort to fulfill the program." It is to be hoped
therefore that this text will be reformulated in the light of critical
responses and the developments of other sections of the dialogue. This
process has proved extremely useful in other international dialogues.
- Our Consultation took note of several specific doctrinal themes raised
in the document. In discussing the synaxis, or eucharistic
celebration (especially in I, 5, b, c and I, 6), the text states clearly
that the eucharistic celebration is the anamn‘sis of the work of
Christ as savior made manifest by the Spirit, but also that the Spirit
transforms the sacred gifts into the body of Christ in order to effect the
growth of the Body of Christ which is the Church. Particularly welcome are
the assertions that "the entire (eucharistic) celebration is an epicl‘sis,
which becomes more explicit at certain moments" and that "the
Church is continually in a state of epicl‘sis (I, 5, c).
- The formulation of the relationship between the Son and the Spirit (I,
6, para. 2), though it does not address the filioque question
directly, does state that "the Spirit which proceeds from the Father
(Jn 15:26) as the sole source in the Trinity ... is communicated to us
particularly in the eucharist by this Son upon whom he reposes in time and
eternity." The text thus gives a solid basis for further statements
about the Spirit in the treatment of the mission of the Spirit. Indeed the
entire section which discusses the relation of the Spirit's activity to
the historical mission of Christ and to the mystery of the Risen Christ
(I, 4 to I, 6) is well formulated.
- Collegiality and the synodal nature of the church are affirmed by the
references to "communion in the same patriarchate" or "in
some other form of regional unity" or "communion between sister
churches" (III, 3, 6), as well as to a bishop's "solicitude for
the local community" and "his care for the Church spread
throughout the world" (III, 4, para. 2). However, the appeal to the
term "sister churches" is unclear. Does it refer to
patriarchates or jurisdictions in full communion or to the special
relationship between the Orthodox Church and the Roman Catholic Church?
- The expression the "episkop‘ of the entire Church"
(III, 4, para. 2) needs further exploration in the context of the
separated Christian churches. The way in which the document focuses on the
"local church" through eucharistic ecclesiology does not readily
correspond to the actual situation of bishops and their churches today.
Although this model offers some useful insights, the character, numerical
size, and geographical extent of most local churches makes application
problematic.
- Regarding the office of episkopos and other institutions, such as
ordination and sacramental practices, the text does not pay sufficient
attention to historical development, creating an impression of
oversimplification. For example, the appeal to the "uninterrupted
series of episcopal ordinations, beginning from the holy apostles"
(II, 3), or the "college of the apostles" (III, 4, para. 2)
needs refinement. Other statements about apostolicity and apostolic faith
are better developed, as in II, 4, para. 2. Further, the use of New
Testament texts lacks rigor and does not coincide with the requirements of
responsible historical-critical scholarship.
- The text should have discussed the diversity of ministries within the
one body (cf. II, 1, para. 4); likewise, some reference to the priesthood
proper to all the faithful would have been in order. The relation between
the bishop's ministerial priesthood and that of all the faithful is not
adequately explored. The relation of the bishop and the presbyter is not
sufficiently addressed. We hope that significant aspects of these major
problems will be addressed in future documents.
- The sections of the document regarding kerygmatic aspects of koinonia
and its relationship to the "unity in faith" (II, 2, para. 3)
and "communion in the same kerygma, and so in the same
faith" (III, 3, b, para. 2) need clarification. It is not always
apparent that the text sufficiently distinguishes between faith (or credal)
affirmations and theological explanations about faith that need not
require unanimity.
- The document is open to criticism for not sufficiently recognizing the
social dimensions of church and eucharist. It seems to prescind from
concrete social problems. When mention is made of social issues, this
seems to be an afterthought (e.g., II, 4, para. 3). When the text mentions
the transformative aspects of church and eucharist, this is usually in the
context of individual repentance, conversion, self sacrifice (cf. I, 6,
par a. 3; II, 1, para. 3; II, 2, para. 2). It neglects the Christian's
vocation to contribute to the transformation of society (I, 1).
- The sections which discuss the eucharist should situate it more clearly
in the context of Christian initiation and the total sacramental life of
the Church. It is encouraging therefore that the International Commission
has taken as its next task the study of the sacraments of baptism,
chrismation and the eucharist and the unity of the Church.
Jamaica, NY
May 25, 1983
26th Meeting
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