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(Adtoy ti
tuloy ti Paglintegan ti Ecumenismo: Nalpas ti bilang 102, 103 ken
naruggian ti 104, a) ket itan b).
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According
to Catholic Faith, the Catholic Church has been endowed with the shoal
of revealed truth, and all the means of salvation as a gift which cannot
be lost. Nevertheless, among the elements and gifts which belong
to the Catholic Church (e.g. the written Word of God, the life of Grace,
faith, hope and charity, etc.) many can exist outside its visible
limits. The churches and ecclesial communities not in full communion
with the Catholic church have by no means been deprived of significance
and value in the mystery of salvation, for the Spirit of Christ has not
refrained from using them as means of salvation. In many ways that vary
according to the condition of each Church of ecclesial community, their
celebrations are able to nourish the life of grace in their members who
participate in them and provide access to the communion of salvation.
The sharing of spiritual activities and resources, therefore, must
reflect to the communion of salvation.
1) the real communion in the life of the Spirit which already exists
among Christians and is expressed in their prayer and liturgical
worship;
2) the
incomplete character of this communion because of differences of faith
and understanding which are incompatible with unrestricted mutual
sharing of spiritual endowments.
d)
Fidelity to this complexed reality makes it necessary to establish norms
for spiritual sharing which take into account of diverse ecclessial
situations of the Churches and ecclessial communities involved, so that,
as Christians esteem and rejoice in the spiritual riches they have in
common, they are also made more aware of the necessity of overcoming the
separation which still exists/separations which still exist.
e)
Since Eucharistic concelebrations is a visible manifestation of full
communion in faith, worship and community life of the Catholic Church,
expressed by ministers of that Church, it is not permitted to
concelebrate the Eucharist with ministers of other Churches or ecclesial
communities.
105
There should be a certain "reciprocity" since sharing in a
spiritual activities and resources, even with defined limits, is a
contribution, in a spirit of mutual good will and charity, to the growth
of harmony among Christians. III Representatives of the Churches,
ecclesial communities or other groups concerned should cooperate and
prepare together such prayer. They should decide among themselves
the way in which each is to take part, choose the themes and select the
Scripture readings, hymns and prayers.
a) In
such a service, there is room for any reading, prayer and hymn which
manifest the faith or spiritual life shared by all Christian people.
There is a place for exhortation, address or biblical meditation drawing
on the common Christian inheritance; and able to promote mutual goodwill
and unity.
b) Care
should be taken that the versions of Holy Scripture used by acceptable
to all and be faithful translations of the original texts.
c) It
is desirable that the structure of these celebrations should take
account of the different patterns of community prayer in harmony with
the liturgical renewal in many Christian Churches and ecclesial
Communities, with particular regard being given to the common heritage
of hymns, of texts taken from lectionaries and of liturgical prayers.
Kakabsat,
awisenkay man a makikaysa iti daytoy a kararag: Kumararagtayo iti Dios
nga Amatayo tapno ipaayna ti grasia ti panagkaykaysa iti agdama a
lubongtayo a mariribuk gapu kadagiti agsusupadi a relihion ken
sursuroten a kapanunotan.
Ama a
nailangitan, nakemmo ti pannakaisalakan dagiti amin a tattao.
Dawatenmi kenka nga ipaaymo kadakami ti grasia a mangawat kadagiti
padami a tattao numan pay naisupsupadida kadakami ti pammati, puli a
naggapuan ken kasasaad ti biag. Silawam kad ti panunot dagiti saan
a mangbigbig a masapul ti panagkaykaysa iti sidong ni Cristo nga Anakmo
ken Apomi.
Amen.
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