Benedict XVI is truly
the Pope of Christian Unity
Editorial
22 January 2010
When Jesus prayed that his followers may be one, He was praying for the unity of the Church whose leadership he entrusted to St Peter and his successors. He was not prophesying that this unity would be achieved by a particular model of ecumenism.
In the 20th century, the Church mapped out a route towards unity which focused on ever closer links with other Christian communities, such as the Anglican Communion; the aim was to achieve a corporate reunion.
Thus, the purpose of the Anglican-Roman Catholic International Commission (ARCIC), so far as the Church was concerned, was an agreement in which the Archbishop of Canterbury would once again become bishop of a historic see of the Church that Anglicans describe as "Roman Catholic".
Unfortunately, participants on both sides of ARCIC glossed over the fact that doctrines of transubstantiation and infallibility are unchangeable: one can do no more than tinker with the language in which they are defined.
Indeed, both sides implied that they could offer what were, in fact, impossible concessions. Many, if not most, Anglicans are Protestants: their objections to Catholic teaching on the Eucharist and papal primacy are fundamental.
ARCIC established some genuine common ground between the two bodies; but some of the convergence was illusory. And this was the case even before Anglicans took irreversible decisions to ordain women priests and (in many provinces) women bishops, too.
As a result of these latter developments, a tremendous gloom settled over the Church's official ecumenists. It has taken Pope Benedict XVI to show us that ecumenical dialogue can achieve the long-awaited goal of corporate reunion by another route.
Let us take the example of the Society of St Pius X. Those of its members who accept the Magisterium can be welcomed back corporately into full communion; as a prelude to this, the Holy Father took the necessary but controversial step of lifting episcopal excommunications (though no one, including the Pontiff, would claim that the Vatican executed this
manoeuvre skilfully).
[But it was no maneuver at all. To call it that ignores Benedict XVI's carefully laid out explanation in his March 10 letter to the Catholic bishops of the world. Sure, many in the Roman Curia were at fault for various errors in communication at more than one level, and perhaps, all concerned have since learned their bitter lesson, because they handled the Vatican opening to the Anglicans appropriately.
One must consider that the lifting of the FSSPX bishops' ecommunication was the first time any such step had been taken by any Pope in recent memory, in much the same way that the opening to the Anglicans has been unprecedented. The Curia machinery in charge of communicating the news on the FSSPX to the world did not take its historical precedence into account and failed to prepare the world adequately for what the Holy Father did. But they should have done so. Instead, they simply assumed that the rest of the world would properly understand Pope Benedict's gesture.
But in reporting or commenting on the news, you never assume anything. You always have to give the proper historical and 'technical' context or explanation -i.e., make an issue and any other references, especially if it is arcane, understandable to the average lay reader - for a readership or audience hat is obviously not exclusively Catholic.
In this case, Catholics themselves had to be the first beneficiary, since most of us only have/had a vague idea of excommunication - the fact that it is a punishment for violation of a specific Church law or laws as codified in its Code of Canon Law, and not necessarily a moral judgment. or why only the Pope can lift it. When was the last time that lifting of excommunication made the news?]
The forthcoming group reception of former Anglicans is in some ways less controversial. Ever since the 1990s, the Holy Father has been convinced that orthodox Anglicans can be corporately received into the Church after detaching themselves from official bodies that have opted for the Protestant innovation of women's ordination.
This detachment need not be a source of long-term damage to Anglican-Catholic relations; from the Anglican point of view, it recognises an already existing ecclesial reality.
For Catholics, however, it is more than that. As the Pope emphasised in his address to the CDF last week,
his Apostolic Constitution is that rarest of developments: an ecumenical gesture that increases the visible unity and the liturgical riches of the Church. Those Anglicans who accept the papal offer will be doing a wonderful thing - not just for themselves, but for us, too.
[Modificato da TERESA BENEDETTA 22/01/2010 18:57]