Dialog ekumeniczny

Przemysław Kantyka

Abstract

The article describes the roman catholic understanding of the ecumenical dialogue as stated in the Decree on ecumenism of the Second Vatican council and in further documents of the rc church. this ecumenical dialogue may be conducted only among christian churches and church communities as it aims the restoration of full visible unity of christians. The dialogue should primarily lead to the common rediscovery of the truth, and never to any kind of establishing the truth, of elaborating it or reaching the compromise. the true dialogue has nothing to do with negotiating the common position, where each party wants to force oneself upon another and to make the less concessions possible. this is because we cannot reduce the requirements of the Gospel to any kind of necessary minimum, a common basis recognized by all the churches and ecclesial communities. Such a dialogue contains its inner dynamics, its existential dimension. The truth is personal, as christ himself is the truth, so the search for unity belongs to the proper essence of being a christian. So the ecumenical dialogue is “an imperative of christian conscience” (John paul ii), so it is something that inevitably ought to be taken and accomplished by christians. The ecumenical dialogue however is not the goal for itself. neither it is only mutual recognition of christian communities or even common prayer. the common aim is the restoration of full visible unity of divided churches. On the way of ecumenism we cannot limit to the prayer or the ecumenical dialogue. On the contrary – we should develop all the possible ways of collaboration, because unity of action leads to the full unity of faith. neither the unity nor uniformity of doctrine or churchly traditions, but only the unity in one faith is the far-reaching goal of the ecumenical dialogue. The documents of the rc church give also clear hints how to lead the ecumenical dialogues: the dialoguing parties must be expert in theology, seeking the truth, not a victory, moving from easier topics to the more diffcult ones, trying to use the language free of polemical connotations. Before the Second Vatican council the catholic church didn’t lead any offcial ecumenical dialogue, what didn’t mean the lack of any ecumenical encounters. The frst ones, however, were unoffcial and did not engage the offcial church authority. Widespread engagement in the ecumenical dialogues in the time of popes paul Vi and John paul ii can be justly perceived as a direct fruit of the Second Vatican council and
its Decree on ecumenism. During the decades the commissions of dialogue have already elaborated thousands of pages of common statements and agreed declarations. the churches must be however aware, that without strong effort of reception of these documents in their midst, the fruits of the dialogues will have no infuence on the reconciliation of christians
in one faith. Even if there may be some kind of deception because of slowness of ecumenical process, we can be certain that meetings in the dialogue enabled christians of various
churches an church communities to grow towards full, visible unity wanted by our Lord for His disciples.