In her speech, Nam Hee Kim, President of the International Group for Women`s Peace (IWPG), said: “This agreement is just the beginning, but it has an enormous power that unites one promise with another and will transform the whole world into a world of peace. This piece of paper connects one country to another, and unites different classes and religions. She expressed her deep feelings and said, “This generation needs changes close to the Reformation. By creating a peaceful world and leaving it an eternal legacy for future generations, today`s signing ceremony is of great importance. “We must all come to unity in our faith and in our knowledge of the Son of God, until we become the perfect man, who will mature with the fullness of Christ himself” (Ep 4:13 BJ). With its call to unity in truth and the life of truth in charity, the Letter to the Ephesians represents Christian life as the growth of a mature body or, in another passage, as the construction of a edifice of which Christ is the cornerstone. The goal is an completeness, a perfection, a fullness that awaits us and to which every Christian and the Christian community as a whole must grow. Ecumenical dialogue between separated Christians is part of this process of growth. Its purpose is not to give a statement on the essential, which allows one Church to measure the orthodoxy of another, but to deepen, strengthen and enrich the lives of both. The Second Vatican Council states in the Constitution on Divine Revelation: “There is an increase in understanding of the realities and the words transmitted. … As the centuries follow, the Church constantly moves towards the fullness of divine truth until God`s words in it reach their full fulfillment” (Dei Verbum 8).

Churches emerging from the isolation imposed by the divisions of the past find that they are able to contribute to the growth of the other in the fullness of divine truth. But unless the origins and purposes of theological discourse are rightly understood differences in terminology and conceptualization, which are partly due to the isolation of the past, can lead to a breakdown of communication and even in the debate of teaching can be blocked. Theological discourse must always be interpreted in the horizon of man`s experience of the Divine Mystery, because he is growing from this experience. It follows that no formal or conceptual statement can ever be fully consistent with religious data. However, because of the nature of man, his religious experience must be expressed by all means at his disposal. Whenever man speaks of the intertwined mystery of God, he speaks of a particular situation – geographical, temporal, cultural, sociological, psychological, linguistic. … Because of the transcendence of God`s mystery, we must always speak symbolically of him, but these symbols, drawn from man`s experience with the world, always have the imprint of human specificity. Even the testimonies of groups of men in representative councils bear this hallmark of peculiarity.

For example, when early Councils apply concepts such as substance, person and nature to God and Christ, they use the terminology and conceptual tools available in a particular culture. If these notions take on different connotations in another time and culture, their effectiveness may be compromised for the expression of the truths of faith. Human discourse, even under the action of grace, is in perspective and therefore pluralistic.

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