Unity According to the Second Vatican Council and Vassula Rydén

Fr. Kaszowski has taught dogmatic theology at the Archdiocesan Seminary of Katowice, Poland for the past 20 years.

Vassula Ryden, the author of True Life in God, is called the apostle of unity. In effect her mission to unify the Church of Christ, torn by schisms, appears as her principal task, the most clearly delineated in the messages.

However, a short time ago, Vassula Ryden was reproached for allegedly proclaiming a false ecumenism that is rejected by the Catholic Church. For this reason, it is worthwhile to compare her teachings with those of the Second Vatican Council, because the latter lays out the doctrine on unity which must be accepted by all Catholics.

I. WHERE IS THE TRUE CHURCH TO BE FOUND?

The Second Vatican, Council, which sought to accelerate the process of the unifying the Church, first of all had to resolve a problem which is at once important and difficult. That is, how to define the relationship between the One Church founded by Jesus Christ and the many churches which exist today.

The Church of Christ and the many churches

In order to respond to this difficult question, the Council avails itself of the notion of the Church of Christ which subsists in the Catholic, Orthodox and Protestant Churches. Thus, the Council explains:

“This Church, constituted and organized as a society in the present world, subsists in the Catholic Church, which was governed by the successor of Peter and by the bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside its visible confines. Since these are gifts belonging to the Church of Christ, they are forces impelling towards Catholic unity.” (Lumen Gentium, 8)

This affirmation constitutes a basis for the conciliar doctrine on unity and ecumenism. An example will make this more clear: suppose that in each country there are several libraries, some large and some small. In comparing them, we could say that certain books are found in all of them, and other books only in the largest library.

The Catholic Church and other churches

We might also say, in line with the Second Vatican Council, that the Catholic Church might be equated to the largest library; the Orthodox Church as being a bit smaller, and the other churches as still smaller libraries.

Similarly the churches, as is the case with the libraries, are not equal because they do not always possess all the means of salvation given by Christ. Nonetheless, the members of all religions are equal in that they are all persons created by God. It is somewhat similar with the libraries: although in the smallest, one can find precious books, but the libraries themselves are not equal by reason of the quantity of volumes that each possesses. Nonetheless, the people who borrow the books from the libraries are all equal from the standpoint of their human dignity.

Thus the Council expresses, on the one hand, its conviction that the Church of Christ subsists in its fullness in the Catholic Church. On the other hand, the Council perceives and appreciates the numerous elements of sanctification and truth which belong uniquely to the Church of Christ but are, nonetheless, found in the non-Catholic churches.

What comes from Christ and the Holy Spirit sanctifies and saves

The Council declares that all the elements of sanctification and of truth, including those found outside the Catholic Church insofar as they come from Christ and the Holy Spirit, lead to sanctification and to salvation. In fact, the decree Unitatis redintegratio 3 explains: “Moreover some, even very many, of the most significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written Word of God; the life of grace; faith, hope and charity, along with the other interior gifts of the Holy Spirit, as well as visible elements. All of these, which come from Christ and lead back to Him, belong by right to the One Church of Christ.

“The brethren divided from us also carry out many liturgical actions of the Christian religion. In ways that vary according to the condition of each church or community, these liturgical actions most certainly can truly engender a life of grace and, one must say, can aptly give access to the communion of salvation.”

One might explain the Conciliar teaching thus: in the small libraries many books are missing. Nonetheless, those found there can be well utilized: they can be borrowed and read profitably.

Good elements but also distortions

The Council doctrine cited above is very optimistic because it recognizes elements of the one unique Church of Christ in all churches and ecclesiastical communities. Unfortunately, there remains another side of the problem of which the Council is well aware. Certain means of salvation are missing to varying degrees in non-Catholic churches, such as ordination and the sacrament of penance; their veneration of the Virgin Mary and the saints is fragmented; and all the non-Catholic churches have rejected the very precious gift offered by Christ to His Church to protect their unity and faith and the truth: the ministry of the Bishop of Rome.

Citing once again the example of the libraries, one could say that certain churches are like libraries that have been damaged by fire that has not completely destroyed them but has burned completely, or at least partially, many books. It is necessary, thus, to replace the ruined books because it does no good to loan them out: they are unreadable.

The Conciliar doctrine on the Church of Christ which subsists in the churches shows the road toward true ecumenism and indicates several practical steps noted in Unitatis redintegratio, 5-12. Let us examine them and compare them with what is brought out in the messages transmitted by Mrs. Vassula Ryden.

II. THE ROAD TOWARD CHURCH UNITY

The Council and the True Life in God messages show us a unity which can be brought about by conversion, love, and a humility that respects the dignity and the equality of the other. It is a unity created by all the good which comes from Christ and the Holy Spirit. It is based on truth that is respected and never rejected.

Unity by sincere conversion

“There can be no ecumenism worthy of the name without interior conversion,” declares Unitatis redintegratio, 7. Indeed, unity must be authentic; it cannot be reduced to a signature on an agreement- to a declaration which touches neither the heart nor the spirit.

Unity must, therefore, originate first of all in the hearts of men turned with love and esteem toward each brother and sister in Christ. For this reason, the Council speaks firstly of spiritual ecumenism which comes about through a change of mentality by conversion, holiness of life and by prayer. “This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement and merits the name, ‘spiritual ecumenism”‘ (Unitatis redintegratio, 8). This spiritual ecumenism is thus produced in the heart. It manifests itself in love, respect for the other person and in profound and sincere conversion.

The message of Jesus given through Vassula also speaks to us of a “spiritual” ecumenism which begins in the heart of man. Here are some examples:

September 23, 1991:
“The Kingdom of God is love, peace, unity and faith in the heart. It is the Lord’s Church united in one inside your heart…. I implore My children to unite in heart and voice and rebuild My Son’s primitive Church in their heart. I am saying My Son’s primitive Church, since that Church was constructed on love, simplicity, humility and faith. I do not mean for you to reconstruct a new edifice, I mean for you to reconstruct an edifice inside your heart. I mean for you to knock down the old bricks inside your heart-bricks of disuruon, intolerance, unfaithfulness, unforgiveness, lack of love, and to reconstruct My Son’s Church by reconciling. You need intense poverty of the spirit and an overflow of wealth of generosity…”

October 13,1991:
“The real Christian is the one who is inwardly a Christian, and the real unity is and will be in the heart. Unity will not be of the letter but of the spirit.”

October 14, 1992:
“Unity will be in your heart…and not by signed treaty.”

Love and humility create unity

Lack of love, pride and rigidity cause division. In contrast, complete love, gentleness and humility lead the Church and humanity toward perfect unity. Vatican Council II reminds us by emphasizing the importance of humility. “We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble, gentle in the service of others and to have an attitude of brotherly generosity toward them.” (Unitatis redintegratio 7).

The singular importance of humility for unity of the Church is enhanced also in messages of True Life in God which could be considered the perfect commentary on the conciliar decrees.

“Humility with love is the key to unity: Love and Humility will be the other key for Unity. Take those keys and use them, use them My beloved and be one, be One Holy People.” (T.L.I.G., August 9, 1989).

Humility rejects pride and rigidity born of excessive ambition. It bends man to become the servant of those around him. It is thus that unity must be built:

“Not until you understand that you will have to bend, will you be able to unite.” (T.L.I.G., September 23, 1991).

“Blessed are those who do not differentiate themselves under My Holy Name, but show their unity through their humility and love. They shall be called Pillars and Foundation of God’s sanctuary.”(T.L.I.G., April 14, 1991; cf. August 4, 1991).

“So long as you do not reconcile in humility with each other and love one another as I love you, your separation will remain.” (March 27, 1992)

“…I am one, yet each one of them made a Christ of their own. I am the Head of My Body, yet all I see are their heads, not Mine. Tell them to lower their heads and the will see Mine, tell them to lower themselves so that I may be able to lift them to Me.” (T.L.I.G., October 7, 1991)

Recognize the equality and dignity of all

Although born into different religions, all men belong to God who created the soul of each one consciously, directly and with love. “All men are endowed with a rational soul and are created in God’s image; they have the same nature and origin. Being redeemed by Christ, they enjoy the same divine calling and destiny; there is here a basic equality between all men and it must be given ever greater recognition.” (Gaudium et spes 29.1)

Unless one recognizes this equality, it is impossible to construct an authentic unity of the Church. Thus therefore, in each Protestant, Orthodox and Catholic it is necessary to see first of all their human dignity: of the creature who comes from God and who belongs to Him. This fundamental truth one finds in the messages of Christ written by Mrs. Vassula Ryden:

“Orthodox! Catholics! Protestants! You all belong to Me! You are all One in My Eyes! I do not make any distinction…”(T.L.I.G., October 27, 1987)

“Tell Me, are you not all alike, made by My Own hands?… Who has not been made according to the likeness of My Image?… Many of them talk of unity and brotherhood but their words are fallacious, void.”(T.L.I.G., November 25, 1991)

We are ‘one’ in the eyes of God who loves equally the people of all religions, and this is why we must respect them also if we are to have a unified church.

There is yet another reason for the equality of all Christians emphasized by the Council; that is baptism. “Baptism, therefore, constitutes the sacramental bond of unity existing among all through it are reborn.” (Unitatis redintegratio, 22).

Thanks to baptism, communities-Catholic as well as non-Catholic-constitute the real Mystical Body of Christ; that is to say, the Church of Christ. For this reason, in the message given through Vassula, Jesus declares to us on the subject of Christian communities:

“All are the same in My Eyes”(October 27,1987).

From the expression “the same” one could understand that they are the same mystical body of Christ which is torn and divided by people and is still often deprived of the necessary means given by Christ for Its development.

The context of the writings of Vassula indicates that certain communities or denominations are “the same” and “alike” in that they are part of the mystical body of Christ. But they have splintered throughout history, often thereby becoming impoverished in rejecting part of the truth and certain means of salvation given by Christ to His Church. They are like the libraries which, while still remaining libraries, allow a part of their books to be destroyed.

Appreciate and share the gifts of God

The Council recalls “moreover, some, even very many of the most significant elements and endowments which together go to build up and to give life to the Church itself, can exist outside the visible boundaries of the Catholic Church…” (Unitatis redintegratio, 3). Since the elements of the truth, of endowments coming from Christ and the Holy Spirit build up and give life to the Church, they must be shared. The dogmatic constitution (Lumen Gentium, 15) mentions certain of the values present in non-Catholic churches: veneration of Holy Scripture; religious zeal; faith and love for Almighty God the Father and for Christ, the Son of God, our Saviour; the grace of baptism; prayer, the gifts and graces of the Holy Spirit; and witnessing to the point of shedding one’s blood. Paragraph 15 of Unitatis redintegratio enumerates values which can be found in the Eastern Churches: the true sacraments, above all the Eucharist, the veneration of Mary, Ever Virgin, and of the saints; the riches of spiritual traditions which are expressed above all by the monastic life, the liturgical patrimony, etc.

The Council not only points to the workings of the Holy Spirit which operates in the sister Churches but, furthermore, counsels Catholics to draw profit from them. “Therefore, it is earnestly recommended that Catholics avail themselves more often of the spiritual riches of the Eastern Fathers which lift up the whole man to the contemplation of divine mysteries (Unitatis redintegratio 15)

Thus, according to Vatican II, it is very useful for the unity of the Church to recognize and to share all of whatever comes from Christ and the Holy Spirit within or from outside the Catholic Church. However, it is necessary to share only the works of God, because those which have been deformed by man are no longer capable of personal enrichment.

One finds the same path to unity – by mutual enrichment and sharing – in the True Life in God message. Jesus says:

“Unity, My Child, is to give to each other your riches.” (T.L.I.G., April 13, 199