CARDINAL WILLEBRANDS RESPONSE TO QUESTIONS
           CONCERNING THE ORGANIZATION "SWORD OF THE SPIRIT"

This April 2nd, 1986 letter from Johannes Cardinal Willebrands, President
of Secretariat for Christian Unity, to Archbishop Peter Gerety, Archbishop
of Newark, is an explanation of the proper relationship of Catholic people
who are nonmembers of ecumenical organizations to their Bishops.

Dear Archbishop Gerety,

I am writing in response to the questions you have formulated in
relationship to the activity in the Archdiocese of Newark of the group
known as the Sword of the Spirit.  The basic question you raise is whether
an organization which describes itself as ecumenical can for that reason
replace your jurisdiction over Catholics in your Archdiocese who belong to
it, in matters such as teaching these Catholics the fundamentals of a life
of holiness, commitment to Christ, and in Christian training and
formation.

Our response to the issue you raise is, of course, from the perspective of
ecumenism. In this regard, we would affirm your authority as Archbishop in
matters concerning teaching, evangelization, spiritual formation and
ecumenism in your Archdiocese. In regard to ecumenism, documents of the
Second Vatican Council, authoritative post-conciliar documents published
by the Secretariat for Promoting Christian Unity, and the new Code of
Canon Law (1983) clearly affirm the responsibility of bishops in general
and of local ordinaries in particular, for both the fostering and the
guidance of ecumenism. Enclosed you will find excerpts from the documents
I refer to. They illustrate clearly the <jurisdiction> bishops have, in
union with the Holy See, in matters of ecumenism. I cite here three
passages from the list as examples:

I. <The Decree on Ecumenism>, n 4, after giving description of ecumenical
     activities, says "Such actions, when they are carried out by the
     Catholic faithful with prudent patience and under the attentive
     guidance of their bishops, promote . . . . unity" (UR, 4).

II. <Ecumenical Directory, Part II: Ecumenism in higher Education> (1970):
     "It belongs . . . . .  to bishops and episcopal conferences both <to
     translate general principles into practice> and to adjust
     undertakings already on foot to existing conditions as these affect
     men and matters -- and even, as occasion offers, to start new
     undertakings."

III. <Ecumenical Collaboration at the Regional, National and Local Levels>
     (SPUC, 1975):

     1. <The Ecumenical Task>: "Ecumenical initiatives should be true
     expressions of the life of the local Church, and not simply the work
     of individuals. They should be carried on <under the guidance of the
     bishop> and in close association with the ecumenical commission of
     the diocese or of the episcopal conference".

Sound ecumenical initiatives are always welcome. It is also true that
there can be ecumenical action "by means of informal groups of a
spontaneous kind" (<Ec. Coll.>, 7).  Such groups can bring their own
contribution to the ecumenical movement but it remains that "where there
are groups of this kind under Catholic responsibility, it is necessary
that they function in full communion with the local bishop if they are to
be authentically ecumenical" (<ibid.>).

But such initiatives and such organizations cannot replace the
jurisdiction of a bishop over the Catholics in his diocese, or the place
of the bishop as the "visible fundamental principle of unity in their
particular churches" (<LG> 23). They cannot replace the bishop as the
chief shepherd of his flock, or as the chief teacher of his diocese, who
is charged with the Christian formation of all members of his flock. They
cannot replace the responsibility of the bishop to foster ecumenism, and
his authority to guide it in his diocese. As <Lumen Gentium> 22 notes,

     "the order of bishops is the successor of the college of the apostles
     in their role as teachers and pastors, and in it the apostolic
     college is perpetuated."

And even more explicitly:

    "For the bishops . . . are the authentic teachers, that is teachers
     endowed with the authority of Christ, who preach the faith to the
     people assigned to them, the faith which is destined to inform their
     thinking and direct their conduct" (<LG> 25).

In his letter to you, Father Herbert Schneider S.J. states that SOS is an
ecumenical branch "not under your jurisdiction" and therefore they "see no
reason to stop . . . .  teaching these new members the fundamentals of a
life of holiness, commitment to Christ and loyal commited service to God's
people in their own local Church situation".  Father Schneider seems here
to overlook two essential factors: (1) First, it is the bishop who still
has primary responsibility for such teaching in regard to Catholics in his
diocese. (2) Secondly, if Catholics join an ecumenical organization, the
organization does not replace the jurisdiction of their bishop, who
remains for Catholics the "authentic teacher endowed with the authority of
Christ" (<LG> 25).

Father Schneider also states: "We also see no reason to stop allowing
people to accept the Covenant of the Sword of the Spirit after <training
and formation is complete>, if they wish to do so, and <we> think that
this is right for them in the Lord". The training and formation spoken of
is obviously long term, and directed towards a lifetime commitment. Again,
for Catholics, it is their bishop who has primary responsibility for this
Christian training and formation. Speaking of the responsibility of
bishops, <Lumen Gentium> (27) says that "the pastoral charge, that is, the
<permanent> and <daily care> of their sheep, is entrusted to them fully".
If the bishop decides to work with an ecumenical organization in this
regard, that is fine. But he is the one who has to decide.  And if he does
so, he still cannot relinquish his pastoral responsibility for the people
entrusted to him in his diocese.

According to Catholic teaching, Bishops must promote every authentic
approach to ecumenism. But we can see no circumstances in which the fact
that a Catholic belongs to an ecumenical group, means that the bishop of
his diocese no longer has primary jurisdiction and responsibility for that
person in regard to teaching the fundamentals of a life of holiness,
commitment to Christ, and seeing to their Christian training and
formation. The bishop may not have jurisdiction over the ecumenical group.
But he does have jurisdiction over the members of his diocese who belong
to the ecumenical group.

Furthermore, according to Catholic ecumenical norms, the bishop must
provide and guide ecumenism. Therefore, he has the responsibility and the
right to evaluate, in light of Catholic principles on ecumenism, the
purpose and the program of a given independent ecumenical organization
Catholics in this diocese are being invited to join.  If, after serious
evaluation, he makes the assessment that the organization is in some way
detrimental to the well-being of the people, or seriously falls short in
regard to its ecumenical approach, he has the right to direct the people
of his diocese not to participate in it. They in turn owe him their
obedience. For the bishops, to which order he belongs, are "the authentic
teachers", according to <Lumen Gentium> (25), "teachers endowed with the
authority of Christ, who preach the faith to the people assigned to them."

If an organization, ecumenical or otherwise, gets approval from the Holy
See, it is still the local Bishop who has responsibility to see the proper
implementation of its procedures in his diocese.

I hope that these comments respond to the question that you raise in
regard to ecumenical dimensions of the difficult problem that has emerged
in the Archdiocese of Newark regarding the People of Hope and the Sword of
the Spirit. Please feel free to contact us if further information or
clarification is needed.

With best wishes and personal regards, I remain,
fraternally yours in Christ,

Johannes Card. Willebrands
President


A. Examples from Documents of the Second Vatican Council

  I. <The Decree on Ecumenism>

Texts illustrating the responsibility and authority of Bishops in
Ecumenical Matters

  N. 4 After giving description of ecumenical activities, says "Such
      actions, when they are carried out by the Catholic faithful with
      prudent patience and <under the attentive guidance of their
      bishops,> promote . . . . unity" (UR, 4).

  N. 4 "This sacred Council is gratified to note that the participation by
      the Catholic faithful in ecumenical work is growing daily. It
      commends this work to the <bishops everywhere in the world for their
      diligent promotion and prudent guidance>.

  N. 8 In speaking about principles relating to <communicatio in sacris>:
      "The concrete course to be adopted, when all the circumstances of
      time, place and persons have been duly considered, <is left to the
      prudent decision of the local episcopal authority>, unless the
      bishops' conference according to its own statutes, or the Holy See,
      has determined otherwise."

II. <Ad Gentes> (1965)

  N. 15 On ecumenical cooperation: "There should be collaboration of this
      type not only between private persons, but also, <subject to the
      judgment of the local ordinary>, between churches or ecclesiastical
      communities in their undertakings".

B. Post Conciliar Documents

I. <Directory Concerning Ecumenical Matters>, Part I (SPUC 1967)

  N. 3 fosters the setting up of Ecumenical Commissions: "charged to
      promote ecumenical activity <by the episcopal conferences or of the
      local ordinary>. In those dioceses which cannot have their own
      commission there should at least be one person <delegated by the
      bishop> for these duties"

  N. 28 vs. indifferentism: "In some places and with some communities,
      sects and persons, the ecumenical movement and the wish for peace
      with the Catholic Church have not yet grown strong."

  (N. 28) (Therefore) "<the local ordinary> or, if need be, <the episcopal
      conference> may indicate suitable measures for preventing the
      dangers of indifferentism and proselytism among the faithful. It is
      hoped that through the grace of the Holy Spirit <and the prudent
      pastoral care of bishops,> ecumenical feeling . . . . will . . . .
      increase."

  N. 32 Concerning prayer in common:
      "Where Catholics are concerned, this kind of participation is
       committed to the guidance and encouragement of <local ordinaries.>

  N. 36b The <place> for prayer in common could be "the church of one or
      other of the communities concerned, if there is need for this and
      the <local ordinary approves>".

  N. 42 "It is particularly opportune that the <Catholic authority>,
      whether the <local> one, the synod or the episcopal conferences,
      does not extend permission for sharing in the reception or
      administration of the sacraments . . . . except after satisfactory
      consultations with the competent authorities (at least local ones)
      of the separated Oriental Church.

  N. 50 "Because of the close communion referred to earlier (n.40) <local
      ordinaries can give permission> for a Catholic to read lessons at a
      liturgical service if he is invited".

  N. 52 "It is recommended that with the <approval of the local ordinary>
      separated Eastern priests and communities be allowed the use of
      Catholic church buildings and cemeteries and other things necessary
      for their religious rites. . . .".

  N. 53 "As far as circumstances allow, and with <the local ordinary's
      permission>, these facilities (Orthodox spiritual and sacramental
      ministrations to their own faithful in Catholic institutions) can be
      offered in the Catholic premises, including the Church".

  N. 55 Concerning access to the Eucharist, penance and anointing of the
      sick, by separated brethren in cases of urgent necessity: "In other
      cases, the judge of this urgent necessity must be the <diocesan
      bishop> or the episcopal conference".

  N. 56 Concerning the question of a Catholic preaching or reading
      Scriptures at the celebration of the Lord's Supper by separated
      Christians:

  "At other services, even liturgical ones, it is allowable to exercise
      some functions, with <the previous permission of the local
      ordinary.> . . . .".

  N. 61 "If the separated brethren have no place in which to carry out
      their religious rites properly and with dignity, <the local
      ordinary> may <allow> them the use of a Catholic building, cemetery
      or church".

II. <Ecumenical Directory>, Part II: Ecumenism in Higher Education

  N. 65 "Bishops have a special responsibility for promoting the
      ecumenical movement and it is <for them to lay down the required
      guiding principles>".
      "It belongs. . . . . <to bishops> and episcopal conferences both <to
      translate general principles into practice> and <to adjust
      undertakings already on foot> to existing conditions as these affect
      men and matters -- and even, as occasion offers, to start new
      undertakings".

III. Ecumenical Collaboration at the Regional, National and Local Levels
      (SPCU, 1975)

  1. "<The Ecumenical Task>": "Ecumenical initiatives should be true
      expressions of the life of the local church, and not simply the work
      of individuals. They should therefore be carried on under <the
      guidance of the bishops> and in close association with the
      ecumenical commission of the diocese or of the episcopal conference.

  2. The Catholic Understanding of local church . . . . . relation to the
      Ecumenical Movement:
      Quotes LG 23: "<Individual bishops> are the visible, fundamental
      principle of unity in their particular churches".

  3. Various Forms of Local Ecumenism
      lists areas and forms of local ecumenical action in this chapter,
      and they "remain always subjected to the pastoral authority of the
      <diocesan bishop> or the episcopal conference".

      -- Concerning "<common bible work>", many of the 56 national Bible
      societies "working in agreement with a number of <episcopal
      conferences and diocesan bishops>", have developed programs of
      cooperation with Catholics.

      -- Concerning "<shared premises>":

      "Clearly, initiatives in the matter of shared premises can be
       undertaken only under the authority of the <bishop of the diocese>.

  6. Pastoral and Practical Reflections for Local Ecumenical Action:

      b. "Ultimately, it is always the responsibility of the regional or
      national episcopal conference to decide on the acceptability and the
      appropriateness of all forms of local ecumenical action".

      i. decision to join a council depends on the highest ecclesiastical
      authority. (If only one diocese, it would be the Ordinary of the
      diocese).

  7. Other Forms of Ecumenism.

      Concerning the emergence of "informal" groups: "In connection with
      the hierarchy of the Church, these informal groups can offer original
      and inspiring ideas, whereas without such a contact and apart from
      ecclesiastical direction, they run the risk of becoming unfaithful
      to Catholic principles of ecumenism and even of endangering the
      faith".

     "At the same time, where there are groups of this kind under Catholic
      responsibility, it is necessary that they function <in full
      communion with the local Bishop>, if they are to be authentically
      ecumenical."

C. <Cases When Other Christians May be Admitted to Eucharistic Communion
      in the Catholic Church> (SPUC, 1972)

  N. 6 What Authority Decides Particular Cases? -- The meaning of N. 55 of
      the <Directorium Oecumenicum.>

      "If cases of the same pattern recur often in a given region, episcopal
      conferences can give general directions. More often however it falls
      to the bishop of the diocese to make a decision. He alone will know
      all the circumstances of particular case".

      <Concerning Certain Interpretations of the "Instructio, June 1972>"
      (SPUC, 1973)

  N. 6 "It is the local Ordinary's responsibility to examine these
      exceptional cases and make concrete decisions. The Instruction (N.6)
      recalls that the Directorium Oecumenicum gives the episcopal
      authority power to decide whether in these rare cases the required
      conditions are present or not".

  D. <Code of Canon Law> (1983)

  Canons illustrating the bishops' jurisdiction in matters relating to
  ecumenism are:

  N. 755 paras. 1 and 2

  N. 463 para. 3

  N. 383 para. 3

  N. 844 para. 5

  (April 2, 1986)

  N. 1125

  N. 316 para. 1

  N. 312 paras. 1 and 3.



    This document was taken from "Cults, Sects, and the New Age," by
    Rev.  James J. LeBar, available from Our Sunday Visitor Press,
    200 Noll Plaza, Huntington, IN 46750.


    This document was taken from "Cults, Sects, and the New Age," by
    Rev.  James J. LeBar, available from Our Sunday Visitor Press,
    200 Noll Plaza, Huntington, IN 46750.


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