(The following material has been distributed to priests and lay leaders as guidelines for ecumenical activity in the Archdiocese of Atlanta).

Dearly Beloved in Christ,

Since 1964 the Archdiocese of Atlanta has joined with the universal Church in an effort to work for the unity of the Church for which Christ prayed (1:17 John). This new thrust of the Church’s concern was given with the deliberations of the Fathers of the Vatican Council II and the publication of such documents as the Decree on Ecumenism, the Decree on Religious Freedom, The Constitution on the Church, etc.

At that time Atlanta was one of the first dioceses in the United States to develop A DIRECTORY ON ECUMENISM (1965). As you may recall the Directory was privately published, because in those days any step in the direction of the ecumenical movement was, by its very newness, a step into the unknown. Since the beginning of our involvement in the ecumenical effort much good has been accomplished.

However, we are at a new crossroad in the movement. The novelty of involvement with our separated brethren has given way to many new directions where we have yet to explore. The following guidelines which are the fruit of much labor by our Commission for Religious Unity are at once an updating of the former Directory and a guide into the future. Many specific details have been omitted and new realities have been indicated.

It is my hope, that, where ecumenical activities are already taking place, pastors continue with new vigor and wisdom and where such activities have not yet been begun in our diocese, these guidelines will be followed in order that the Spirit of Christ’s prayer for the union of his family might be implemented so that all men may look on us and remark in all sincerity “See how they love one another.” With a prayer for our oneness I am,

Most Reverend Thomas A. Donnellan

Archbishop of Atlanta

Statement Of Position Of The Religious Unity Commission And Its Purpose Within The Structure Of The Catholic Archdiocese Of Atlanta

The Archdiocesan Commission for Religious Unity is the authorized agency of the archbishop of Atlanta with respect to ecumenical matters. The task and competence of the Commission is to guide, stimulate, and coordinate all archdiocesan ecumenical activity. The responsibility of the Commission is twofold: (1) to serve as the central Catholic referral agency for information relative to the theological and practical dimensions of ecumenism; (2) to assist ecumenical efforts in education, community involvement, and both personal and ecclesial interfaith exchanges.

In order to carry out its responsibility, the Commission should:

1. Put into practice according to local situation the decisions of Vatican II and subsequent guidelines concerning religious unity.

2. Foster religious unity in public and private prayer out of the conviction that men are brothers under the Father.

5. Provide experts to undertake discussions and consultations with the other churches and communities in the archdiocese.

6. Encourage joint use of facilities when this seems advisable.

7. Offer help and encouragement for the instruction and education of the clergy and laity in ecumenical matters. Particular emphasis should be placed on the study of comparative religious traditions and structures.

8. Maintain relations with the national and provincial ecumenical commissions adapting their advice and recommendations to local conditions. In addition, the Secretariat for Promoting Christian Unity should be kept informed of any significant ecumenical activity in the archdiocese, as well as any suggested modifications of the guidelines for Ecumenical Activity in the archdiocese.

Preface

“To those of other churches, the Church must embody an openness to learn and love, an openness based on our common bond as sons of the same Father.” The preceding quotation is taken from the preamble of THE CHURCH OF CHRIST, the decree of the first synod of the Archdiocese of Atlanta, 1966. The synodal decree from our own archdiocese is one of the three primary references for this set of Religious Unity Guidelines. The Vatican II DECREE ON ECUMENISM and THE DIRECTIVES OF THE VATICAN SECRETARIAT FOR PROMOTING RELIGIOUS UNITY are the others. One seeking a detailed orientation on this subject is encouraged to completely review these three references.

The purpose of these guidelines is to help the Catholics of the Atlanta archdiocese to achieve the openness to learn and to love encouraged by the opening quotation. We must be open not only to fellow Christians but our Jewish brothers and to the people with no religious allegiance as well. As the guidelines are used to let us remember this commitment to learn and to love.

The Catholics of this archdiocese are the primary intended readers of these guidelines - priests, laymen and sisters. If your needs for guidance on questions concerning unity are not met by the contents of these guidelines please let the Religious Unity Commission know of your needs. All questions concerning the interpretation of these guidelines should be referred to the Commission. There is no need to give these guidelines a “confidential” classification. On the contrary, this material should be available to anyone who shows an interest, especially our friends of other faiths.

In the development of these guidelines draft copies were sent to all priests of the archdiocese, to convents and to the chairmen of archdiocesan boards, councils and commissions. Contributions to the final draft were made by a number of the clergy.

The members of the Archdiocesan Commission for Religious Unity, who have contributed to the revision of these guidelines are:

Ferdinand Buckley, James Eichelberger, Louis Fink, Gerald Fries, Father John L. Hein, Donald Kelley, Father Matthew Kemp, Sister Jane Pellowski, Leo Zuber, Caelan Wolfe.

1. Development Of Positive Attitudes Towards Religious Unity

To one who accepts the prayer of Christ at the Last Supper: “...that they all may be one...” (John 17-21), there is no doubt about our opportunity, indeed, our obligation, to manifest concern and love for all the People of God, especially fellow Christians and Jews. When this opportunity is taken seriously, we become interested in the major issues and answers involving religious unity. We seek to prepare ourselves for participation in this movement towards greater union - we seek to form more positive attitudes towards religious unity.

Perhaps the central question we must ask when preparing for participation in the quest for unity is: How can we, through our special vocations, develop an openness to understand and to love? To understand another person’s religious beliefs we must study, question and listen. To love another person we must know him. Therefore it is imperative that we develop close friendships with persons of other religious persuasions. The Decree on Ecumenism is clear in its instruction that: “Catholics must...make the first approach.”

The development of such positive attitudes depends upon formation in the home. Hence, Catholic parents, as they encourage and deepen a knowledge of and love for the authentic Catholic tradition, should try to develop in their children a genuine love for men of all communions and faiths. This love and concern should be deepened and developed through all the educational programs in the archdiocese.

Learn and love, this we must do; but we are reminded that our 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.” (Decree on Ecumenism, Chapter 1).

In summary, learn, love and renew are the key words in the formation of a positive attitude regarding religious unity. The following sections of these guidelines suggest some activities for participation in the movement toward unity.

II. General Concepts

A sense of the dignity of the human person is more than ever before impressing itself on the consciousness of contemporary man. There is new awareness that men should act in accordance with their judgement, and that they are entitled to enjoy and make use of responsible freedom.

Man’s right to freedom of religion is inalienable. No one should be forced to act in a manner inconsistent with his beliefs, nor is anyone to be prevented from practicing his religion. Every man is endowed by God with the natural right and duty to worship his Creator, both privately and with others in public, in accordance with his own conscience. It is on this basis that persons of different beliefs must approach each other.

Principle Of Reciprocity

The NORM to follow in regard to ecumenical reciprocity is comparatively simple: A Catholic should take the initiative in offering the invitation in every situation where he can accept a similar invitation.

III. Dialogue

The world has witnessed numerous quarrels, schisms and wars, some of which resulted from “good intentions.” To avoid similar mistakes in the future it is the duty of each man to foster understanding and cooperation with his fellow man. An airing of issues and possible solutions through dialogue is the first step.

Some of the rules for dialogue developed by Dr. Robert McAfee Brown and Father Gustave Weigel suggest that each partner must:

1. Believe that the other person is speaking in good faith.

2. Strive for a clearer understanding of his own faith.

3. Strive for a clearer understanding of the faith of the other.

4. Accept responsibility in humility and penitence for what his group has done and is doing to foster and perpetuate divisions.

5. Forthrightly face the issues which cause separation as well as those which create solidarity.

As to the matter of who should initiate the dialogue, Catholics are reminded that the Decree on Ecumenism instructs them to make the first approach.

It is, of course, essential that the doctrine be clearly presented in its entirety. Compromising our own traditions is in direct violation of the true spirit of ecumenism. However, care should be taken that the manner in which Catholic belief is expressed in dialogue does not become an obstacle to continuing the dialogue.

All members of the Church are encouraged to engage in dialogue, whether private or public. In public dialogue, the participants should be competent. This should include informed lay people whose daily lives give them insight into the thinking of their fellow men.

Although we cannot be certain in which direction Christ and His Spirit will lead us, we can be certain that debate, recrimination and proselytizing will not assist us in the movement toward unity.

Students, particularly those in seminaries and other institutions of higher learning, have a special opportunity to engage in productive dialogue and are encouraged to do so.

Dialogue is only a beginning but when approached in the spirit of Christ’s prayer for unity it may lead to a second step on the road to unity - cooperation in civic and social endeavors.

IV. Cooperation With Persons And Organizations Of Other Religious Traditions In Civic And Social Matters Of Common Concern

Recognizing that matters of civic and social concern are of themselves non-denominational, Catholics of the Archdiocese of Atlanta are encouraged to associate with and if necessary develop new groups that are attempting to solve these problems.

Priests of the archdiocese are further encouraged to join groups of fellow clergymen in ministerial associations and other organizations of this nature. (See Appendix B)

V. Joint Prayer For Unity

Prayer in common - distinct from participation in the Eucharist, Communion or The Lord’s Supper - is to be encouraged whenever appropriate. Some appropriate time might possibly be the annual Unity Observance (January 18-25), the Feast of Pentecost, the Feast of Epiphany, and certain national holidays such as Thanksgiving, Memorial Day and Independence Day. Unity services should be held whenever and wherever it is agreeable with the groups concerned. Each parish should formally participate in a unity observance in cooperation with other churches at least once a year.

Ecumenical services are usually composed of prayer, Scripture reading, hymns and homilies; they should reflect our common religious heritage, mutual good will, and promotion of unity. Vesture for the clergy is left to their prudent judgement.

The Eucharist is presently the sign which makes Christians aware of their disunity. Following the Principle of Reciprocity, it is not permitted to invite clergymen of other Communions to preach at the Eucharistic Liturgy of another Church.

VI. Official Worship In Common

General Principles:

Active participation of the members of one church in the official worship of any other church is to be encouraged, particularly when such participation is out of courtesy or friendship; as on the occasion of weddings, funerals, family affairs, civic and social functions, etc.; and occasionally, the attendance of the official worship of other churches to gain or deepen one’s understanding of the belief and practices of that religion. On such occasions, visitors may participate as long as such participation: (1) does not include receiving communion; (2) does not include taking a formal ministerial role in the service. Acting as witness, bridesmaid, best man, organist, pallbearer, usher or singer in the choir, are not formal ministerial roles, and are therefore permitted.

Regarding formal ministerial function it is not the practice to extend invitations to members of separated churches to act as lectors, or to preach during the celebration of the Eucharist. This also applies to Catholics attending the celebration of the Lord’s Supper or the principal Liturgical service of the Word held by other Christians. The clergy of other churches should be afforded a place in keeping with their ministry in the sanctuary of the Church at a Catholic service.

“Worship in common is not be considered as a means to be used indiscriminately for the restoration of Christian unity. There are two main principles of such common worship: First, the bearing witness to the unity of the Church, and second, the sharing in means of grace.” (Decree on Ecumenism No. 8).

Baptism:

(a) Infant baptism - concerning infant baptism, the sponsors should be Catholic for it is not permissible for a member of a separated church to act as a godparent. This is because he is held responsible not merely for the Christian education of the candidate to be baptized or confined but also because he acts as a representative of a community of faith. The principle of reciprocity also applies here. However, a Christian of another communion, since he does believe in Christ, may act as a witness at the baptism if accompanied by a Catholic sponsor. A Catholic may also serve as a witness in another church. In this case, the responsibility for Christian education falls on the sponsor who is a member of the same community as the candidate. Current guidelines of the Liturgical Commission should be consulted relative to matters of Baptism.

(b) Reception of Adults - with adults expressions such as “formation,” or “training of candidates” should be used rather than the familiar “instruction of converts.” (c) Conditional Baptism - indiscriminate conditional Baptism of all who desire full communion with the Catholic Church cannot be approved. The sacrament of Baptism cannot be repeated and therefore to baptize again even conditionally is not allowed unless there is prudent doubt of the fact, or the validity, of a Baptism already administered, according to the norms set down in Canon Law and subsequent associated Curial Decisions.

Confirmation: The Roman Catholic Church does not recognize the validity of confirmation ceremonies administered by any other Church. This is due to the absence of a consensus regarding the meaning of confirmation. All such ceremonies are administered again without condition. Again there is no sufficient reason to admit any but practicing Catholics to the Office of Sponsor in the sacrament of confirmation, because the sponsor acts as a representative of the community of faith.

Eucharist, Penances, the Anointing: There are few expressions of unity in the Church so great as participation in the sacraments. It taken seriously, these expressions signify oneness in faith, worship and community. This especially pertains to the Eucharist, which is both the sign and cause of unity in the Church.

Since the sacraments are both signs of unity and sources of the grace of unity, special effort should be made to explore the possibility of total participation in these by various Christian faiths.

At present, joint participation by Catholics and the people of other Churches is limited. “Nevertheless, since the sacraments are both signs of unity and sources of grace the Church can for adequate reasons allow access to those sacraments to a separated brother. They may be permitted in danger of death or in urgent need (during persecution, in prisons) if the separated brother has no access to a minister of his own communion, and spontaneously asks a Catholic priest for the sacraments - so long as he declares a faith in these sacraments in harmony with that of the Church, and is rightly disposed. In other cases the judge of this urgent necessity must be the diocesan bishop or the Episcopal conference. A Catholic in similar circumstances may not ask for these sacraments except from a minister who has been validly ordained.” (Vatican Guideline May, 1967)

Apart from the instances mentioned above, it is for the National Conference of Catholic Bishops or the local Ordinary to judge what constitutes a real case of urgent need.

Marriage: Priests of the archdiocese are greatly encouraged to receive Catholics and their partners from other faiths in cordiality and respect as a genuine act of friendship.

On the occasion of a marriage between a Catholic and a person of another belief, the following guidelines should be followed: 1. The Mass and Nuptial Blessing are authorized for marriages between a Catholic and baptized Christian.

2. The provisions of the Archdiocesan Directive of Mixed Marriage (see Appendix A) are to be followed.

3. The marriage ceremony should follow the current guidelines of the Archdiocesan Liturgical Commission. The current ceremony is that of the New Roman Ritual.

4. Witnesses and attendants are to be adults.

Holy Orders: Catholics, especially priests, may not actively participate in the ordination rites of other faiths. Further, following the Principle of Reciprocity, active participation by persons of other faiths in Catholic ordination rites cannot be allowed. This does not prevent Catholics from attending ordination ceremonies as a token of friendship or good will, but it must be evident that there is not an active participation.

Burial: In view of the deep feeling related to the death of a loved one, a deep sensitivity must be shown to those who are bereaved, and great latitude used when applying regulations related to burial.

Clergy and laity are encouraged to attend the funeral services of friends and relatives in the churches of other communions, and may accept invitations to assist as pallbearers. Members of other communions may serve as pallbearers at the funerals of Catholics.

VII. Eastern Churches

We recognize the special relationship that exists between ourselves and the Eastern Churches. Because of this relationship, special regulations have been set down by the Secretariat for Promoting Christian Unity and should be used as guidelines in the Archdiocese of Atlanta (see directory on ecumenical matters - secretariat for Promoting Christian Unity).

VIII. Areas For Study: Issues

Up to this point the efforts of those interested in religious unity have resulted in new associations dialogue, cooperative ventures, the publish be carried on?

4. Should any Catholic meetings be closed to persons of other faiths?

5. What constitutes validity in ministry?

6. Since the essence of marriage lies in the exchange of vows is it necessary that mixed marriages always be celebrated in the ritual of the Roman Catholic Church?

7. Are the promises demanded in mixed marriages necessary in view of the true ecclesial nature of Protestantism? 8. Should communications using special newspapers be done on a Christian rather than denominational basis? (i.e. an ecumenical newspaper)

9. What are the advantages and disadvantages of an ecumenical parish? (i.e. -- made up of people and ministers of several denominations).

10. Are there archdiocesan offices such as urban and rural affairs and family and social services which should be merged with similar offices operated by other religious organizations?

11. In what ways can religious education be done cooperatively with fellow Christians?

Appendix Archdiocese of Atlanta Directive on Mixed Marriage effective in the Archdiocese of Atlanta, June 15, 1966. To be used by all priests performing marriages in the archdiocese.

1. On March 18, 1966, a new decree, Matrimonii Sacramentum, was issued by the Congregation for the Doctrine of Faith. This decree contains new regulations governing mixed marriages. In the matter of the cautions which must be made by both parties before a dispensation can be granted, Matrimonii Sacramentum empowers the Local Ordinary “to establish that these promises of the Catholic party and of the non-Catholic or both be given in writing or not.” Therefore the following regulations are to be observed in the Archdiocese of Atlanta:

2. Verbal promises are to be required of both parties. After serious instruction this must be attested by the priest on the attached form. Requests for exceptions to this must be submitted through the Chancery.

3. A non-Catholic Minister may be present in the sanctuary during the ceremony. After the ceremony, he may be invited to address the newly-wed couple and recite an appropriate prayer.

4. You are reminded that the excommunication provided for by Canon 2319, paragraph 1, number 1, for those who celebrate a marriage before a non-Catholic minister is abrogated. The effects of this abrogation are retroactive. Such an attempted marriage, however, is still invalid by reason of Canon 1094.

Explanation of Dispensations

I. Mixed Religion

To be applied for only in the case where the non-Catholic’s baptism is certain and valid.

II. Disparity of Cult

To be applied for only in the case where the non-Catholic is not baptized.

III. Mixed Religion and Disparity of Cult and Cautelam

This dispensation must be applied for in every mixed marriage, when the conditions in Nos. I, II, are not verified.

Appendix B

Partial Listing of Interfaith Organizations in the Atlanta Archdiocese

National Conference of Christians and Jews - Christian Council of Metropolitan Atlanta - Atlanta Interfaith Broadcasters - Concerned Clergy of the Atlanta Area - Georgia Council of Churches - Interfaith, Inc. - low income housing developers - Urban Training Organization of Atlanta - Church Women United - Women in Community Service.

Note: Please inform the commission of interfaith organizations not listed.