(1) His Holiness John Paul 11. Bishop of Rome
and Pope of the Catholic Church, and His Holiness Moran Mor Ignatius Zakka I
Iwas Patriarch of Antioch and All the Eat and Supreme head of the Universal
Syrian Orthodox Church. Kneel down with full humility in front of the
extolled and extolled Heavenly Throne of our Lord Jesus Christ. Giving
thank: for this glorious opportunity I which has been granted them to meet
together in His love in order to strengthen further the relationship between
their two sister. Churches the Church of Rome and the Syrian Orthodox Church
of Antioch. The relationship already excellent through the joint initiative
of Their Holinesses of blessed memory Pope Paul VI and Patriarch Moran Mor
Ignatius Jacob III.
(2) Their Holiness Pope John Paul II and Patriarch Zakka I wish solemnly to
widen the horizon of their brotherhood and Affirm herewith the terms of the
deep spiritual communion which already unites them and the prelates, clergy
and faithful of both Their Churches to consolidate these ties of Faith, Hob
and Love, and to advance in finding a wholly ecclesial life.
(3) First of all, Their Holinesses confess the faith of their two Churches,
formulated by the Nicene Council of 325 AD. And generally known as (The
Nicene Creed). The confusions and schisms that occurred between their
Churches in the later centuries, they realize today, in no way affect or
touch the substance of their faith, since these arose only because of
differences in terminology and culture and in the various formulae adopted
by different theological schools to express the same matter. Accordingly, we
find today no real basis for the sad divisions and schisms that subsequently
arose between us concerning the doctrine of Incarnation... In words and life
we confess the true doctrine concerning Christ our Lord, notwithstanding the
differences in interpretation of such a doctrine which arose at the time of
the Council of Chalcedony.
(4) Hence we wish to reaffirm solemnly our profession of common faith in the
Incarnation of our Lord Jesus Christ, as Pope Paul VI and Patriarch Moran
Mor Ignatius Jacob III did in 1971. They denied that there was any serene in
the faith they confessed in the mystery of the Word of God made flesh and
become truly man. In our turn we confess that He became incarnate for us
taking to himself a real body with a rational soul. He shared our humanity
in all things except sin. We confess that our Lord and our God. Our Saviour
and the King of all, Jesus Christ, is perfect God as to His divinity and
perfect man as to His humanity. In Him His divinity is united to His
humanity. This union is real. Perfect. Without blending or mingling, without
confusion, without alteration, without division, without the least
separation. He, who is God eternal and indivisible, became visible in the
flesh and took the form of servant. In him are united, in a real, perfect,
Indivisible and inseparable way divinity and humanity, and in Him all their
properties are present and active.
(5) Having the same conception of Christ, we confess also the same
conception of His mystery. Incarnate, dead and risen again, our Lord God and
Savior have conquered sin and death. Through him during the time between
Pentecost and the Second Coming, the period which is also the last phase of
time, it is given to man to experience the new creation, the kingdom of God,
the transforming ferment (cf. S1. Mt. XIII: 33) already present in our
midst. For this God has chosen a new people, His holy Church which is the
body of Christ. Through the Word and through the Sacraments the Holy Spirit
accts in the Church to call everybody and make them members of this Body of
Christ. Those who believe am baptized in the Holy Spirit in the name of the
Holy Trinity to form one body and through the Holy Sacrament of the
anointing of Confirmation their faith is perfected and strengthened by the
same Spirit.
(6) Sacramental life finds in the Holy Eucharist its fulfillment and its
summit, in such a way that it is through the Eucharist that the Church most
profoundly realizes and reveals its nature. Through the Holy Eucharist the
event of Christ's Pasch expands throughout the Church. Through Holy Baptism
and Confirmation, indeed, the members of Christ are anointed by the Holy
Spirit, grafted on to Christ; and through the Holy Eucharist the Church
becomes what she is destined to be through Baptism and Confirmation. By
communion with the body and blood of Christ the faithful grow in that
mysterious divination which by the Holy Spirit makes them dwell in the Son
as children of the Father.
(7) The other Sacraments, which the Catholic Church and the Syrian Orthodox
Church of Antioch hold together in one and the same succession of Apostolic
ministry, i.e. Holy Orders, Matrimony, Reconciliation of penitents and
Anointing of the Sick, are ordered to that celebration of the Holy Eucharist
which is the center of sacramental life and the chief visible expression of
ecclesial communion. This communion of Christians with each other and of
local Churches united around their lawful Bishops is realized in the
gathered community which confesses the same faith which reaches forward in
hope of the world to come and in expectation of the Savior's return and is
anointed by the Holy Spirit who dwells in it with charity that never fails.
(8) Since it is the chief expression of Christian unity between the faithful
and between Bishops and priests, the Holy Eucharist cannot yet be
concelebrated by us. Such celebration supposes a complete identity of faith
such as does not yet exist between us. Certain questions. In fact, still
need lo be resolved touching the Lord's will for His Church, as also the
doctrinal implications and canonical details of the traditions proper to our
communities which have been too long separated.
(9) Our identity in faith though not yet complete, entitles us to envisage
collaboration between our Churches in pastoral care, in situations which
nowadays are frequent both because of the dispersion of our faithful
throughout the world and because of the precarious conditions of these
difficult tines. It is not rare, in facts for our faithful to End access to
a priest of their own Church materially or morally impossible. Anxious to
meet their Needs and with their spiritual benefit mind, we authorize them in
such cases to ask for the Sacraments of Penance, Eucharist and Anointing of
the Sick frown lawful priests of either of our two sister Churches, when
they need them. It would be a logical corollary of collaboration in pastoral
care to cooperate in priestly formation and theological education. Bishops
are encouraged to promote sharing of facilities for theological education
where they judge it to be advisable. While doing this we do not forget that
we must still do all in our power to achieve the full visible communion
between the Catholic Church and the Syrian Orthodox Church of Antioch and
ceaselessly implore our Lord to grant us that unity which alone will enable
us to give to the world fully unanimous Gospel witness.
(10) Thanking the Lord who has allowed us to meet and enjoy the consolation
of the faith we hold in common (cf. Rom. 1: 12) and to Incarnate and of His
saving work, the unshakeable foundation of that common faith, we pledge
ourselves solemnly to do all that in us lie to me move the last obstacles
still hindering full communion between the Catholic Church and the Syrian
Orthodox Church of Antioch, so that with one heart and voice we may preach
the word: " The True Light that enlightens every man and that all who
believe in His name may become the children of God " (cf. St. John 1: 9-12)
Rome 23 June 1984