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1. GRAVISSIMUM EDUCATIONIS (OCTOBER 28, 1965)

 The first principle, established in section 1, is that all men have “an inalienable right to an education that
is in keeping with their ultimate goal, their ability, their sex, and the culture and tradition of their
country, and also in harmony with their fraternal association with other peoples in the fostering of true
unity and peace on earth.” The purposes of this education includes the following:
 Harmonious development of the students’ physical, moral and intellectual endowments, leading to
mature responsibility, including a “positive and prudent” sexual education;
 Instruction in the knowledge and skills necessary to discourse with others and promote the common
good;
 Motivation to appraise moral values with a right conscience and to embrace them with personal
adherence, together with a deeper knowledge and love of God.

 In the second section, the Council states the additional right, for all Christians, to a truly Christian
education, which encompasses the following purposes:
 That the baptized become ever more aware of the gift of Faith they have received, learn how to worship
God in spirit and truth, and be conformed “to the new man created in justice and holiness of truth”;
 That they develop ever more perfectly into “the mature measure of the fullness of Christ” and strive for
the growth of the Mystical Body;
 That they learn to bear witness to the hope that is in them and to assist in the Christian formation of the
world, contributing to the good of society through natural powers redeemed by Christ.
 From these outlines, it is clear that the right to an education arises from the duty, which is part of human
dignity, to strive for responsible maturity, the common good, and the love of God; and that the right to
the particular purposes of Christian education derives from the responsibilities of each Christian person
with respect to both God and man.

 Parents who have the primary and inalienable right and duty to educate their children must enjoy true
liberty in their choice of schools. Consequently, the public power, which has the obligation to protect
and defend the rights of citizens, must see to it, in its concern for distributive justice, that public
subsidies are paid out in such a way that parents are truly free to choose according to their conscience
the schools they want for their children…. It must always keep in mind the principle of subsidiarity so
that there is no kind of school monopoly, for this is opposed to the native rights of the human person….
 The remainder of the document touches on the need for the Church to make moral and religious
education available in all schools, and on the critical importance of Catholic schools at every level and
for every type of study, from general education of the young to faculties of Sacred Sciences.
 Perhaps the most important point made in this survey of the whole field of education is that the Church
and her schools depend upon teachers “almost entirely” for the accomplishment of their goals. Thus
teachers must “by their life as much as by their instruction bear witness to Christ, the unique Teacher”,
and “the work of these teachers, this sacred synod declares, is in the real sense of the word an apostolate
most suited to and necessary for our times and at once a true service offered to society”

Why study in a catholic school?

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2. SUMMARY OF NOSTRA AETATE ( OCTOBER 28, 1965)

 In the Church’s relationship with non-Christian religions, she considers what is in common and what
brings fellowship. Man is united on the deepest of questions from existence of himself, to that of other
things which he cannot fully comprehend.
 In many ages, mankind has experienced the perception that there is a universal power. Refining
language and concepts has not provided an answer to many of these questions or ideas. Religions like
Hinduism and Buddhism closely match our own restless pursuit of truth and freedom. What is true and
holy in these religions, the Catholic Church does not reject for indeed there are rays of light in these
religions even if incomplete.
 Also regarded with esteem is the Muslim religion, who believe in one God. They regard Jesus as a
Prophet, love his Mother dearly, and promote lives of piety. Though we have had past conflict with
them, we look to a hopeful future.
 The Church recognizes her roots in the people who first looked for the messiah, the sons of Abraham,
the Jews, who indeed share an important role in Christ. With enthusiasm, the Church looks forward to
the day where all people acknowledge the Lord in one voice. Some Jews of Christ’s day contributed to
His death, but the blame cannot be put on the totality of the Jewish people then or today, nor should they
be seen as accursed by God. Therefore, the Church opposes hatred and persecution of all, but especially
the Jewish people.
 Based on this, the Church reproves notions that discriminate against men for religious, race, color, or
condition of life. The Church urges all men to seek dialogue in love with other men of the world.
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3. DIGNITATIS HUMANAE DECEMBER 7, 1965

 The dignity of the human person presses itself on the conscience of man. This Vatican Council proposes
to declare it to be greatly in accord with truth and justice. God has made known to man the way in which
He is to be worshiped, thus saved by Christ, and these teachings subsist in the Catholic and Apostolic
Church. Religious freedom is necessary to worship God and has to do with immunity from coercion in
civil society.
Chapter 1 – General Principles of Religious Freedom
 The human person has a right to religious freedom and no one is to be forced to act in a manner contrary
to his own beliefs, whether privately or publicly. This write has a foundation and the dignity of the human
person.
 The highest norm of human life is the divine law, where every man has the duty and the right to seek truth
in religious matters in order that he may form right and true judgments of conscience. Man is to follow his
conscience in order that he may not be forced to act in a manner contrary to that, nor should he be
restrained from acting in accordance with his conscience.
 Religious communities rightfully claim freedom to govern themselves according to their own norms,
should not be hindered by legal measures, or to teach publicly and witness to their faith.
 The care of the right to religious freedom to devolve upon the whole citizenry, upon social groups,
government, the Church, and other religious communities. The protection of these rights is essential to
government, who is to see the quality of citizens before the law.
Chapter 2 – Religious Freedom in the Light of Revelation
 The rights of man to religious freedom has in its foundation in the dignity of the person and its roots in
divine revelation.
 It is one of the major tenants of Catholic doctrine that a man’s response to God must be free: no one
therefore is to be forced to embrace the Christian faith against his own will.
 God calls man to serve him in spirit and truth, hence they are bound in conscience but this day and under
no compulsion. We see an example of this when Jesus sent His apostles into the world saying that those
who are baptize will be saved, and those who are not will be condemned. But He was speaking of God at
harvest time, which is the end of the world, refusing to be a political messiah who rules by force.
 In order to be faithful to the divine command, “teach all nations,” the Christian faithful should carefully
attend to the sacred and certain doctrine of the Church.
 The fact remains that men in the present day one to be able to freely profess their religion in private and in
public. Many countries have this freedom, but many countries don’t. May God grant all of the human
family religious freedom
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4. Ad Gentes (7 December 1965)

 “The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the
mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father”
(2). So begins the first chapter of the Second Vatican Council’s fourteenth document, issued on
December 7, 1965, the Decree on the Mission Activity of the Church (Ad Gentes). This is one of the
Council’s longer documents (though not nearly as long as the two constitutions on the Church herself);
its length suggests that it covers a topic very dear to the Council fathers' hearts.
 The document is divided into six chapters, the first of which (“Principles of Doctrine”) thoroughly
articulates the Church’s missionary nature, which arises from God’s plan to “call men to share His life,
not just singly, apart from any mutual bond, but rather to mold them into a people in which His sons,
once scattered abroad, might be gathered together” (2). I’ll devote this entry to these principles,
reserving the remainder of the document to part two.
 Ad Gentes teaches that what “the Lord preached that one time, or what was wrought in Him for the
saving of the human race, must be spread abroad and published to the ends of the earth” (3). For this
purpose Christ ordered the ministry of the apostles and promised to send the Holy Spirit. Finally Our
Lord, “having now received all power in heaven and on earth, before He was taken up into heaven,
founded His Church as the sacrament of salvation and sent His Apostles into all the world just as He
Himself had been sent by His Father” (5). (The word “mission”, of course, comes from the Latin verb
“mitto”, which means “to send”.)
 The Council sees in this mission not a mere proclamation but a process of enlightenment and healing for
diverse peoples in the diverse cultures of the world. God’s universal plan of salvation is carried out not
only “secretly in the soul of a man, or by the attempts (even religious ones) by which in diverse ways it
seeks after God,” for “these attempts need to be enlightened and healed” even though “they may
sometimes serve as leading strings toward God, or as a preparation for the Gospel.” Therefore, God
intervened “in human history in a way both new and final by sending His Son, clothed in our flesh, in
order that through Him He might snatch men from the power of darkness and Satan and reconcile the
world to Himself” (3).
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5. PRESBYTERORUM ORDINIS December 7, 1965

CHAPTER I: THE PRIESTHOOD IN THE CHURCH'S MISSION: NATURE OF THE PRIESTHOOD
 Therefore the object that priests strive for by their ministry and life is the procuring of the glory of God
the Father in Christ. That glory consists in men's conscious, free, and grateful acceptance of God's plan
as completed in Christ and their manifestation of it in their whole life. Thus priests, whether they devote
themselves to prayer and adoration, or preach the Word, or offer the Eucharistic sacrifice and administer
the other sacraments, or exercise other services for the benefit of men, are contributing at once to the
increase of God's glory and men's growth in the divine life.
 CHAPTER II: THE MINISTRY OF PRIESTS
I. FUNCTIONS OF PRIESTS: PRIESTS AS MINISTERS OF THE SACRAMENTS AND THE
EUCHARIST
 The purpose then for which priests are consecrated by God through the ministry of the bishops is that
they should be made sharers in a special way in Christ's priesthood and, by carrying out sacred
functions, act as his ministers who through his Spirit continually exercises his priestly function for our
benefit in the liturgy. [12] By Baptism priests introduce men into the People of God; by the sacrament of
Penance they reconcile sinners with God and the Church; by the Anointing of the Sick they relieve those
who are ill; and especially by the celebration of Mass they offer Christ's sacrifice sacramentally.
 Therefore the Eucharistic celebration is the center of the assembly of the faithful over which the
priest presides. Hence, priests teach the faithful to offer the divine victim to God the Father in the
sacrifice of the Mass and with the victim to make an offering of their whole life. In the spirit of Christ
the pastor, they instruct them to submit their sins to the Church with a contrite heart in the sacrament of
Penance, so that they may be daily more and more converted to the Lord, remembering his words:
"Repent, for the kingdom of heaven is at hand" (Mt. 7:17). They teach them to take part in the
celebrations of the sacred liturgy in such a way as to achieve sincere prayer in them also.
 II. PRIESTS' RELATION WITH OTHERS RELATIONS BETWEEN BISHOPS AND THE PRIESTLY
BODY
 All priests share with the bishops the one identical priesthood and ministry of Christ. Consequently the
very unity of their consecration and mission requires their hierarchical union with the order of bishops.
[1] This unity is best shown on some occasions by liturgical concelebration and priests also affirm
their union with the bishops in the Eucharistic celebration.[2]
 CHAPTER III: THE LIFE OF PRIESTS I. PRIESTS' CALL TO PERFECTION CALL OF PRIESTS
TO HOLINESS
 In the mystery of the Eucharistic sacrifice, in which priests fulfill their principal function, our
redemption is continually carried out. [14] For this reason the daily celebration of it is earnestly
recommended. This celebration is an act of Christ and the Church even if it is impossible for the
faithful to be present. [15] So when priests unite themselves with the act of Christ the Priest, they daily
offer themselves completely to God, and by being nourished with Christ's Body they share in the
charity of him who gives himself as food to the faithful.
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6. APOSTOLICAM ACTUOSITATEM( NOVEMBER 18, 1965)

 To intensify apostolic activity, this council addresses the laity, as it has done in other documents, for the
Church would scarcely exist and function without the activity of the laity. This decree describes the
nature, character and diversity of the lay apostolate.
 Chapter I – The Vocation of the Laity to the Apostolate
 The Church was founded for the purpose of spreading the kingdom, enabling all men to take part in His
salvific redemption, and for a relationship with Christ. Directed to this goal is the apostolate.
 The laity derive this duty and right from their common baptism and by the power of the Holy Spirit
through Confirmation. On all Christians is laid the responsibility of working to make the divine
message of salvation known and accepted by all men throughout the world.
 Chapter II – Objectives
 The mission of the Church pertains to the salvation of men, and the apostolate is for the manifestation of
Christ’s message by word and deed, mainly through the ministering of the sacraments. This service
exists in the way of life of the laity, and in the engagement with believers and non-believers.
 God’s plan for the world is that men should work together to renew and perfect the temporal order.
Chapter III – The Various Fields of the Apostolate
 The laity carry out their apostolate both in the Church and in the world by various activities. We wish to
list the more important field of action.
 The laity have their work cut out for them, because their activity is so necessary, that without them
pastors would be unable to achieve their full effectiveness. They bring people who perhaps are far
removed from it and offer special skills to make the care of souls more effective.
 Chapter IV – The Various Forms of the Apostolate 
 15. The laity exchanged activity as individuals or as members of groups or associations.
 17. Catholics are going to be very useful to gather in small groups for serious conversation.
 19. A variety of associations in the apostolate, some with an apostolic purpose of the Church, infuse a
Christian spirit to bear witness to Christ through the works of mercy and charity. These associations
serve the mission of the Church to the world. The laity have the right to found in control these
organizations.
 21. All associations of the apostle it must be given due appreciation. Those wishing the hierarchy has
recommended are praised, or have an urgent need, must be held in high esteem by all faithful.
 Chapter V – External Relationships
 25. Clergy should keep in mind that the right and duty to exercise this apostolate is common to all and
special care should be taken to select priests were capable promoting this.
 26. In dioceses, there should be councils which assist in the apostolic work of the Church.
 Chapter VI – Formation for the Apostolate
 30. The training for the apostle which should start with the children’s earliest education, for parents have
the task and training their children to recognize God’s love for all men.
 Exhortation
 33. This council entreats all the laity in the Lord to answer the urgent invitation of Christ and the
impulse of the Holy Spirit.
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7. Optatam TotiusOctober 28, 1965

 The reason for the document, as stated in the opening sentence, is that “the desired renewal of the whole
Church depends to a great extent on the ministry of its priests.”
 At the major seminary, students are to be prepared for the ministry of the word, the ministry of worship and
sanctification, and the ministry of the parish. Seminary administrators and teachers must be carefully prepared
in “sound doctrine, suitable pastoral experience and special spiritual and pedagogical training” (5).
 These men are “to form a very closely knit community both in spirit and in activity”, forming a kind of family
with the students. In discernment, they must consider each student’s progress, intention, and freedom; his
spiritual, moral and intellectual qualifications; and his physical and psychic health (6).
 The fourth section covers spiritual formation, which must be imparted such that students “might learn to live
in an intimate and unceasing union with the Father through His Son Jesus Christ in the Holy Spirit” (8)—and
with love and filial trust in Mary.
 The students are to be “made clearly aware of the burdens they will be undertaking”, and they are to “deeply
realize how gratefully” they should receive “the venerable tradition of celibacy”, as “a precious gift of God for
which they should humbly pray” (10).
 The norms of Christian education are to be “religiously observed” but also “properly complemented by the
newer findings of sound psychology and pedagogy” (11). Thus, an effective formation will become evident
“in stability of mind, in an ability to make weighty decisions, and in a sound evaluation of men and events”,
with resulting virtues such as “sincerity of mind, a constant concern for justice, fidelity to one’s promises,
refinement in manners, modesty in speech coupled with charity.” (11)
 In the fifth section on the revision of ecclesiastical studies, the Council indicates that students should have
the humanistic and scientific education common to their culture before they begin, plus good knowledge of
Latin, the language of their rite, and the languages of Scripture and Tradition. (13) But the first priority in
revising ecclesiastical studies themselves should be “that the philosophical and theological disciplines be more
suitably aligned and that they harmoniously work toward opening more and more the minds of the students to
the mystery of Christ” (13).
 Students should attain a knowledge of man, the world and God, “relying on a philosophical patrimony which
is perennially valid”, but also taking into account later philosophical investigations, so that they can correctly
understand the “characteristics of the contemporary mind” and will be “prepared for dialogue with men of
their time” (15). Theological studies should be “so taught that the students will correctly draw out Catholic
doctrine from divine revelation, profoundly penetrate it, make it the food of their own spiritual lives, and be
enabled to proclaim, explain and protect it in their priestly ministry” (16). These studies should include
Scripture, exegesis, and the themes of divine revelation, leading to a study of the Fathers and of dogmatic
theology as properly rooted in these themes.
 The sixth section, on pastoral training, emphasizes preparation for catechesis, preaching, liturgical worship,
and administration of the sacraments; works of charity and assistance to “the erring and the unbelieving” (19);
fostering and inspiring the apostolic activity of the laity; and promoting the various forms of the apostolate
(20). Students are to be initiated into pastoral work not only during their studies but also during their
vacations.
 The final section charges episcopal conferences with the responsibility to establish various programs of
training to be pursued after ordination, through which young priests can be “gradually introduced into the
priestly life and apostolic activity” (21).
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8. Perfectae Caritatis OCTOBER 28, 1965.

 The growth and fruit of religious communities assists the Church in her mission and equips “her for
every good work.” (PC, 1) Religious “bind themselves to the Lord in a special way” (PC, 1) through the
evangelical counsels of chastity, poverty, and obedience. “The purpose of the religious life is to help the
members follow Christ and be united to God through the profession of the evangelical counsels…even
the best adjustments made in accordance with the needs of our age will be ineffectual unless they are
animated by a renewal of spirit. This must take precedence over even the active ministry.” (PC, 2)
 Religious, through their vows, renounce the world and live for God alone. (PC, 5) As such, their very
lives are dedicated entirely to serving Him and this is a special consecration that more fully expresses
baptism. (PC, 5) Religious seeking to live the evangelical counsels must firstly strive to love God and
neighbor for through this they more perfectly fulfill their vows.
 As for those communities that are dedicated to contemplation, they are indeed an important and
honorable part of “the Mystical Body of Christ, whose ‘members do not all have the same
function.'”(PC, 7) Each community of religious, active or contemplative, has its own special gifts of
grace allotted to them and they are called to live out these in their apostolic tasks.
 The evangelical counsel of chastity is an especially powerful witness in the modern world for it speaks
against those “false doctrines which scorn perfect continence as being impossible or harmful to human
development.” (PC, 12) Living a joyful life of poverty and in obedience to one’s superiors does the
same. It is highly beneficial that religious should live in community. “Common life, fashioned on the
model of the early Church where the body of believers was united in heart and soul…should continue to
be lived in prayer and the communion of the same spirit.” (PC, 15) The missionary spirit should be
preserved and fostered in all religious communities and the fostering of religious vocations should be a
priority of both priests and families.
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9. Christus Dominus 28 October 1965.

 The bishop is truly an apostolic successor and they continue the work of Christ. While the Roman
Pontiff “holds a primacy of ordinary power over all the churches” (CD, 2) bishops form, with him as the
head, that apostolic body. They are to make every effort “to have the faithful actively support and
promote works of evangelization and the apostolate” (CD, 6) and should have a special concern for
those areas of the world that have not yet have the Gospel proclaimed or that are “in danger of departing
form the precepts of the Christian life, and even of losing the faith itself.” (CD, 6)
 A bishop shepherds a whole diocese with the cooperation of the presbytery and fulfill the “office of
teaching, sanctifying, and governing.” (CD, 11) They must dedicate themselves to being witnesses of
Christ and must announce the Gospel to all men, both believer and unbeliever. “They should also guard
doctrine, teaching the faithful to defend and propagate it.” (CD, 13)
 Bishops hold the fullness of holy orders and “both presbyters and deacons are dependent upon them in
the exercise of their authority.” (CD, 15) As such, bishops are the “principal dispensers of the mysteries
of God, as well as being the governors, promoters, and guardians of the entire liturgical life in the
church committed to them.” (CD, 15) They serve as both fathers and pastors to their flock and guide the
entirety of the diocese towards unity. This includes guiding all activities of the diocese towards the
mission of Christ in the salvation of souls.
 Where needed and when fitting, auxiliary or coadjutor bishops should be assigned. These bishops fulfill
a particular duty for the diocesan bishop and should work in unity with the diocesan bishop, not causing
disunity. So too should the curia be assistants to the bishop. The diocesan clergy have the bishop as their
father and are in his care. They are tasked for the salvation of souls especially through the celebration of
the Eucharistic Sacrifice. In fact, “the parish exists solely for the good of souls.” (CD, 31) Religious
within a diocese should be “active and obedient helpers of the bishops” (CD, 35) while at the same time
remaining faithful to their Religious community’s rule and superiors. Dioceses should be directed under
the bishop for the common good and any boundary changes, etc. should likewise reflect this goal.
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10. INTER MIRIFICA (DECEMBER 4, 1963)

 Chapter I – On the Teaching of the Church
 Among the technological discoveries which men have made with God’s help, the Church welcomes and
promotes those which have made direct relation to man’s mind and have uncovered new avenues of
communicating news and teaching. Because these reach all of society, they can truly be called social
media.
 These media, if properly utilized, can be of great service to mankind. But men can employing these
media contrary to the plan of the creator and to their own loss.
 The Catholic Church considers it one of its duties to announce the good news of salvation with the help
of media. It is an inherent right of the Church to have a disposal these media that are necessary for the
instruction of Christians. It is the duty of pastors to instruct, and, with the help of these media, to further
salvation and the perfection of themselves and the entire human family.
 All who employ these media should be acquainted with the norms of morality and put them into
practice, observing the circumstances, persons, places, and time in which they operate.
 All parties should adopt proper moral outlook on the use of this media. Specifically, news must be
communicated true and complete.
 9. All who make use of these media ought to avoid those things that can cause spiritual harm and lead
others to danger.
 Young people especially, should take steps to accustom themselves to use self-control with this media.
 The principle moral responsibility for proper use of media falls on those who produce, write, and
distribute this media. They must adjust their inputs so it never opposes the common good.
 The public authority has the duty of protecting and safeguarding of freedom of information. Moreover,
this authority has the duty of helping projects that are beneficial for young people.
 Chapter II – On the Pastoral Activity of the Church
 All the children of the Church should join in a common work to make effective the use of social media
communication. Pastors, to fulfill their duty in this respect, and the laity too, should work in this with an
apostolic spirit.
 20. It is the task of Bishops to watch over the undertaking of these media in their own diocese and to
guide them.
 21. National offices should be established everywhere to see to it that the consciences of the faithful are
properly instructed with these media.
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11. ORIENTALIUM ECCLESIARUM (NOVEMBER 21, 1964)

 The Individual Churches or Rites
 The Holy Catholic Church is made up of the faithful who are organically united in the Holy Spirit by the
same faith, who, held together by hierarchy, form separate Churches or Rites.
 These Churches are entrusted to the governing power of the Roman Pontiff. They possess equal dignity,
rights and obligations under the Pontiff’s guidance.
 Measures should be taken for the advancement of these Churches. Each Catholic who enters into full
communion with the Church must retain his own rite wherever he is.
 Preservation of the Spiritual Heritage of the Eastern Churches
 Members of the Eastern Rite should know that they can and should always preserve their legitimate and
liturgical rite and their way of life. Those in frequent contact with these Churches or their faithful should be
instructed according as their office demands in the knowledge and veneration of their proper forms.
 Eastern Rite Patriarchs
 They are to be accorded a special honor, their rights and privileges should be reestablished in accordance
with ancient tradition of each of the Churches and the decrees of the ecumenical councils.
 The Discipline of the Sacraments
 All Eastern Rite priests can confer this sacrament validly on the faithful of any rite including the Latin,
within sight of canon law.
 Divine Worship
 22. Eastern clerics in religious should celebrate the Divine Office.
 23. It belongs to the patriarch with his synod, or to the supreme authority of the Church, to regulate the
use of languages in the sacred liturgical functions and approving translations to vernacular.
 Relations With the Brethren of the Separated Church
 24. The eastern churches and communion with the apostolic see of Rome have a special duty of
promoting the unity of all Christians in accordance with the principles of the Decree, Unitatis
Redintegradio.
 25. If any separated Eastern Christian should join himself to the unity of Catholics, no more should be
required of him than the Catholic faith demands.
 27. Eastern Christians who are infected separated in good faith from the Catholic Church, if they ask,
maybe an admitted to the sacraments. They may also ask for the sacraments from non-Catholic ministers
who possess valid sacraments.
30. All these directives of law are laid down in view of the present situation, until we come to full
communion with each other. Meanwhile, all Christians are earnestly asked to pray to God fervently, that
we may be one.
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12. UNITATIS REDINTEGRATIO ( 21 November 1964)

 Introduction
 The restoration of unity among all Christians is one of the principle concerns that the Second Vatican
Council. All wish for unity and long for the one visible Church of God. This council wishes to set before all
Catholics the ways in which they can respond and take action.
 Chapter 1 – Catholic Principals on Ecumenism
 Christ, the Eucharist, and the Holy Spirit each bring a wonderful communion to the faithful. Christ
selected Peter, that on him he would build his Church. The Church, then, is God’s only flock.
 There have been certain rights and dissensions in the history of the church, but the church
remains a perfect body in Christ, though its believers are imperfect themselves. We can see elements of the
endowments of Christ himself visible outside of the Catholic Church, for those churches were separated
have not been deprived of the mystery of salvation.
 This Council exhorts all Catholic faithful to recognize the signs of the times and to take an active
an intelligent part in the work of ecumenism. Catholics must pray for and stay informed about their
separated brothers and sisters, and also must gladly knowledge and esteem the true Christianity common to
our separated family.
 Chapter 2 – The Practice of Ecumenism
 The attainment of unity is the concern of the whole Church.
 It is in fidelity that this concern is grounded. Deficiencies and moral conduct and continual
reformation must be corrected and formulated.
 There can be no ecumenism worthy of the name without a change of heart. Therefore we should
pray to the Holy Spirit for the grace to be genuinely self-denying in service to others.
 Chapter 3 – Churches and Ecclesial Communities Separated from the Roman Apostolic See
I. The Special Consideration of the Eastern Churches
14. The Churches in the East hold a special closeness to the Catholic Church in liturgy, ecclesiology, and
history. Eastern Christianity stems from proper apostolic teaching, communicated with differing form and
matter. Anyone wishing to restore unity is well off when relying on these facts.
 II. Separated Churches and Ecclesial Communities in the West
 20. We rejoice to see that our separated brethren look to Christ as the source in center of Church unity.
 21. A love and reverence of the scriptures lead our brothers and sisters to a constant meditative state of
the sacred text, though these books do often differ from ours.
 22. Whenever the sacrament of baptism is duly administered a person is truly incorporated into the
crucified and glorified Christ, and though they do not recognize the Eucharistic mystery in its true reality,
day due regard that it signifies a communion with Christ.
 23. A the daily Christian life of these brethren is one of private prayer, meditation on the bible, solid
family life, in a community gathered to worship.
 24. Now that we have briefly set the conditions for ecumenical action we look forward to the future with
confidence, toward that fullness to which Our Lord wills His Body to grow in the course of time.