Oriental churches-en


Oriental churches-en

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Circular Letter Concerning Studies of the
Oriental Churches
Author: CCE
CIRCULAR LETTER CONCERNING STUDIES OF THE ORIENTAL CHURCHES
Congregation for Catholic Education
Your Eminences,
Your Excellencies,
Reverend Rectors of Seminaries,
Reverend Presidents and Deans of Ecclesiastical Faculties,
Considering the growth of theological and pastoral contacts with the OrientalChurches in the years
following Vatican Council II, and especially in the pontificate of the Holy Father, John Paul II, the
Congregation for Catholic Education desires to address some reflections on the matter to those
responsible for priestly formation in the form of this Circular Letter Concerning Studies of the
Oriental Churches.
1. On a number of occasions and in varying circumstances, Pope John Paul II has spoken of the
necessity of mutual understanding and love between Catholics of the Latin tradition and Christians,
Catholics and Orthodox, belonging to the various communities of the Christian East. In
commenting upon the lack of understanding which often exists and upon the ignorance of the
spiritual traditions and values which form part of the heritage of so many Christians of Eastern
Europe, the Near East, Africa and India, the Pope has underlined the importance of these traditions
for the life and well-being of the whole Church with the striking affirmation that "the Church must
learn to breathe again with its two lungs, its Eastern one and its Western one" (Discourse to
Members of the Roman Curia, 28 June 1985, "L'Osservatore Romano", English language ed., 15
July 1985, p. 3).
These statements of the Holy Father are a commentary on a situation in the life of the Church which
requires a serious and deep reflection by pastors and by those responsible for the intellectual and
spiritual formation of the younger generations of the Church. The need for this reflection becomes
even more urgent if one considers the many developments touching the relationships between
eastern and western Christians which have taken place during this century. As an aid to this
reflection, this Congregation for Catholic Education offers the following observations and guide-
lines.
2. There were massive migrations of peoples to the American continents from Eastern Europe and
the Near East in the early part of this century. These were further reinforced by new migrations
following the Second World War. Most recently, the sorrowful events in the Near East have meant
the uprooting of hundreds of thousands of Christians, among others, and their migration from their
ancestral homelands. The result of all this is that millions of Christians from every Eastern tradition
can be found in Western Europe, Canada, the United States, in many countries of Latin America and
in Australia. There are some new Eastern communities in Africa and in India alongside the ancient,
indigenous Eastern Churches. They are no longer people who are distant cousins. They are the
brothers and sisters who now live beside Catholics of the western tradition throughout the world.

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This fact leads to new problems of a pastoral nature, involving Christian education and spiritual
formation, religious life in the family, marriages between Catholics of various rites and between
Catholics and Orthodox, pastoral care of isolated groups etc.
How much is known of the liturgical and spiritual life of the ancient Christian traditions of these
new neighbours? Are serious efforts being made to acquire and spread this knowledge and to draw
suitable conclusions of a pastoral nature? In some areas, at least, has the presence of these new
communities led to renewed misunderstanding and further alienation?
3. The present century has seen a remarkable growth in publishing the theological, liturgical and
ascetical writings of the Fathers and spiritual leaders of the Christian East. Their works are
appearing in many languages, in both academic and popularized forms. Many Christians seek to
practise the "prayer of the heart" taught by Eastern spiritual authors. Religious communities, in
seeking the renewal of their own community life, are searching into the writers of East and West for
inspiration.
The question may be asked, however, as to how far these treasures from a common tradition are
becoming properly understood and assimilated by Catholics. Are they sometimes treated in a
superficial way as transitory movements of the moment? Are serious efforts being made to study
them in depth so that they may be legitimate aids to growth in prayer and in individual and
communal life?
4. The years during and after Vatican Council II have been full of intense activity for renewal and
reform in the Catholic Church, The Council itself, in a special decree (Orientalium Ecclesiarum),
stressed the importance of the Eastern Catholic Churches, the development which should continue
to take place in their communities, and the legitimate role they have to play in the life of the
universal Church. In its decree on ecumenism (Unitatis Redintegratio,chapter 3A) the Council
developed its understanding of the many Christian treasures from a common tradition which
Catholics still share with Orthodox despite the fact that, at present, there is not full ecclesial
communion between them. It pointed out how much a knowledge and appreciation of this is
necessary if effective work is to be done towards re-establishing full communion in faith, the
celebration of the sacraments and in community life.
5. In the development of its own decisions, and in the encouragement it gave to Catholic
theologians and teachers, the Council also showed how greatly it appreciated the fact that a sincere
and profound study of the Tradition of the Church of Christ cannot ignore the particular traditions
of the various Christian Churches, including those of the East. By returning to the essential sources
of the faith, the theologian who belongs to a particular Church not only enriches himself through
this experience of the "others", but also, through this method, returns to his own roots.
In the first centuries of the Christian era, though there was a great variety in forms of expression
and in language, there still existed a marvellous spiritual communion so that the principal concepts
of the faith were formulated in the languages of different peoples in a way which could serve as an
example to the whole of Christianity. Studied in this wide historical context, the teachings of the
faith are better understood because they are seen as rising out of a truly living environment.
6. Another question stressed by the Vatican Council II (e.g. Lumen Gentium, Gaudium et Spes, Ad
Gentes) was that of knowing how to plant the message of the Gospel in the native soil of the
genuine traditions of various peoples. This need for inculturation was underlined by the recent
Extraordinary Synod of Bishops (Final Report, D, 4). The Eastern Churches have a long tradition in

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this matter of teaching Christian peoples, from the very moment of their baptism, "to praise God in
their own language" (Life of St Constantine, Cyril, XVI. 1 sq). In many countries of the East, this
inculturation sometimes reached the point of a transformation, of an identification of one's cultural
life with the manner of' Christian living. The study of this process can serve as an example and
guide for those involved in a similar process today. It can indicate those ways which the experience
of centuries shows to be profitable and which distinguish them from superficial adaptations which
may only harm the process and perhaps even deform the faith itself.
This comparative study can be useful in other areas of theological and pastoral reflection, such as
liturgical renewal and adaptation, canonical discipline (especially that touching upon the
relationship between various communities), as well as Church history (particularly where it touches
upon what unites Christians, what brought about their divisions and what may still be maintaining
them).
7. Reflection upon these facts and observations leads to the spontaneous question: what concrete
steps can be taken to react to these developments in such a positive way that 1) tensions between
Latin and Eastern Catholics can be reduced and eventually eliminated, with the latter playing an
increasing role in the life ofthe entire Church; 2) the movement towards full ecclesial communion
between Catholics and Orthodox can be encouraged and developed further withCatholic students
being well acquainted with the Roman Catholic/Orthodox dialogue; 3) the entire Church, in its
efforts towards renewal and adaptation to the needs of the present, can profit from the experiences
of the past and from the pluriformity of Christian traditions which are part of its history and
heritage?
8. A complete response to this question would require action by a number of Departments of the
Holy See as well as by the proper organisms of the various particular Catholic Churches. For what
concerns its own area of competence and responsibility, the Congregation for Catholic Education
offers these guidelines.
9. The Pontifical Oriental Institute established in Rome almost seventy years ago, is a centre of
research and academic learning open not only to Eastern Christians but equally to those of the Latin
tradition. It offers introductory and advanced programmes in theology, liturgy, spirituality and
history and has a special faculty of Eastern canon law. The need for scholars adequately trained in
these areas is greater now than ever before because of the developments described above. This
Congregation, therefore, urges bishops and religious superiors to encourage clergy and lay people
who are particularly qualified to undertake higher studies at the Pontifical Oriental Institute, to
support them in these studies and, once trained, to use them effectively in diocesan and religious
institutions. Seminaries, institutes for the formation of deacons or directors of religious education,
teacher training institutes are examples of the types of institutions whose work would be rendered
more effective if they could call upon the regular assistance of persons whose serious academic
training qualifies them as experts in the field of Eastern Christian studies.
10. In seminaries and theological faculties, courses should be made available to the students on the
fundamental notions regarding the Eastern Churches, their theological ideas, their liturgical and
spiritual traditions. In all seminaries, in accordance with Optatam Totius, n. 16, which first
establishes that Biblical studies should have pride of place, there must be a full and proper
knowledge of the Fathers of the Church, both East and West. The great theological heritage of the
East should feature as a substantial part of all the tracts which it has particularly nourished and

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shaped, in order both to enrich the studies of the students of the Latin Rite and to promote a better
appreciation of the Oriental Churches. Their theological and spiritual wealth is especially evident in
the doctrines of the Divine Trinity, Christology, Pneumatology, Grace, the relation between "nature"
and "supernature"; their approach to the "Filioque",the eucharistic nature of the Church, and the
"Mystery" celebrated in the liturgy. These courses, should be taught by those who are genuinely
qualified and should be adapted to the situation of the place. They should prepare the students for
intellectual dialogue and for the concrete pastoral problems which can arise when different religious
communities live together, e.g. pastoral care in interritual and mixed marriages. Where possible, this
formation should include direct contact with Eastern Christian communities and their liturgical life.
The students should recognize and come to understand the liturgical and cultural diversity among
the Eastern Catholic Churches.
11. In faculties of Canon Law, adequate attention should be given to discipline governing Eastern
Catholics and to the principal elements of current Orthodox discipline. An understanding of these is
needed not only for those destined to be teachers in this field but also for those who will work as
consultants or officials in diocesan offices, centres of pastoral guidance, etc.
12. 1n Catholic colleges and universities, attention should be given to including some treatment of
Eastern Christianity in the general curriculum of studies. Where there is a significant number of
Eastern Christians among the teachers and students, particular care should be given not only to their
pastoral needs but also to making possible a sufficient academic formation in their religious and
cultural traditions. Where circumstances warrant it, special institutes or faculties could be
established to formation in these areas.
13. Particular care should be taken so that in the various institutions mentioned above, the libraries
be supplied adequately with books, periodicals and other materials necessary for this work.
14. In carrying out these guidelines, this Congregation recommends that, as the local situation may
suggest, cooperation between Catholic and Orthodox authorities and scholars be encouraged in
accordance with the directives of the Ecumenical Directory, part II, chap. IV.
15. It is clear that, despite progress in this area, there is still need among Catholics of the Latin
tradition for a great deal of knowledge of the peoples, traditions and Churches of the Christian East.
This was already recognized decades ago by Pope Benedict XV and Pope Pius XI when they
undertook the pioneering work of founding and strengthening the Pontifical Oriental Institute and
repeatedly urged Catholics to develop their knowledge and understanding of these questions. Their
concern was repeated by later Roman Pontiffs and in common declarations such as the one between
Paul VI and the Coptic Orthodox Patriarch, Shenouda III (1973). This Congregation for Catholic
Education, in offering these reflections and guidelines, wishes to respond constructively to these
frequently repeated concerns.
We hope that these guidelines will receive a warm reception by Professors and their students, and
will prove to be fruitful; and we wish Your Eminences, Your Excellencies, Reverend Rectors,
Presidents and Deans every blessing in God, assure you of our prayers, and remain
Yours devotedly in Our Lord.
WILLIAM Card. BAUM
Prefect
6 January 1987.

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Taken from:
L'Osservatore Romano
Weekly Edition in English
6 April 1987, page 12