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Truth to tell, many Orthodox, like many Protestants in the West, do not need to be persuaded that
Rome is irrevocably committed to ecclesial unity. That
is precisely what they worry about. The Catholic
Church is often seen as the threatening giant of the
Christian world. Of the more than two billion Christians in the world, over half are Catholic and, for all the
diversities and tensions, they are united through a vast
network of ministries and institutions under the leadership of the bishop of Rome. There is an understandable
fear, reinforced by long and bitter memories, of Rome's
"ecclesiastical imperialism." There is the understandable suspicion that, for the Catholic Church, ecclesial
reconciliation means ecclesial capitulation by nonCatholics. Such fears and suspicions were centuries in
the making, and it may be centuries before they are
overcome, if they are ever overcome entirely.
Writing in FIRST THINGS in March 2001, the
Orthodox theologian David Hart put it blundy: "As
unfair as it may seem, to Orthodox Christians it often
appears as if, from the Catholic side, so long as the
pope's supremacy is acknowledged, all else is irrelevant
ornament. Which yields the sad irony that the more the
Catholic Church strives to accommodate Orthodox
concerns, the more disposed many Orthodox are to see
in this merely the advance embassy of an omnivorous
ecclesial empire."
I am convinced that the dynamic that drives the
Catholic Church's irrevocable commitment to Christian unity is not an exercise of power or desire for
aggrandizement, never mind ecclesiastical conquest.
Quite the opposite is the case. It is not power but
weakness that impels the quest for unity. That is to say,
the Catholic Church frankly admits that she cannot be
fully what she claims to be apart from other Christians
and, most particularly, apart from the Orthodox.
Remember John Paul's frequent references to the
Church once again "breathing with both lungs," East
and West. That is a metaphor, but it is not merely a
metaphor. We need one another to be fully who we are.
t is different with the self-understanding of the various Protestant denominations and ecclesial
communities. They generally have a different ecclesiology, a different understanding of what it means
to be the Church. They believe, as indeed do Orthodox
and Catholics, in the "invisible Church" of all believers, living and dead, but here on earth their churches are
viewed as human constructs of voluntary association.
While most of them agree that greater unity among
Christians, in terms of understanding and cooperation,
is highly desirable, it is not necessary to being what
they believe they are. An exception must be made for
some Anglicans, such as those in the Fellowship of St.
FIRST THINGS
DECEMBER
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the faithful which, united with their pastors, are themselves called churches in the New Testament." As the
council added in its decree on bishops, in each diocesan
church "the one, holy, catholic, and apostolic Church is
truly present and operative."
Clement holds, as does Vatican II, that the primacy
accorded to Peter is primacy within, not over, the college of bishops. He insists that the preeminence of
Rome from early times was based not on geographical,
political, or economic considerations but on the persons of Peter and Paul, who conducted their ministries
in Rome and there died as martyrs. He holds that the
three famous Petrine textsMatthew 16, Luke 22, and
John 21clearly accent the person of Peter. While
Peter is reprimanded by the Lord and on one occasion
rebuked by Paul, this is nothing to the point, since it is
never suggested that Peter and his successors are without sin. Indeed, John Paul writes in Ut Unum Sint, "It
is important to note how the weakness of Peter and of
Paul clearly shows that the Church is founded on the
infinite power of grace."
Clement is a master of the patristic tradition and
marshals an extraordinary collection of testimonies
from the early centuries to the transmission of Peter's
office of primacy to the bishops of Rome. The testimonies to the primacy extend well into the second millennium, as is evident in the distinguished Byzantine
theologians of the eleventh, twelfth, and even fifteenth
centuries who were critical of popes precisely because
they held them responsible, as the successors of Peter,
for the direction of the universal Church. It is by no
means adequate, says Clement, to describe this merely
as a primacy of honor or to say that the pope is "the
first among equals."
But the primacy is always to be exercised collegially. This truth, says Clement, was obscured by Vatican I
but recovered by Vatican II, which, he says, restored to
the episcopal ministry its full sacramentality and
reestablished the common responsibility of pope and
bishops for the leadership of the universal Church.
This correction was crucial to the establishment of the
"dialogue of charity" initiated by Paul VI and Patriarch
Athenagoras I of Constantinople and the later dialogue
of the "mixed commission" that, whatever the difficulties encountered, must be viewed as a sign pregnant
with hope for eventual reconciliation.
FIRST THINGS
DECEMBER
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visible community of hierarchical order and as an invisible community of grace animated by the Holy Spirit.
Nobody should deny that the Catholic Church
has attimestreated the Eastern churches with insufficient respect and even hostility. In his book After Nine
Hundred Years, Yves Congar showed how hostilities
on both sides were frequendy driven by political and
cultural conflicts. In the Middle Ages, the papacy was
too much a party of the Carolingian Empire in its
rivalry with Byzantium. Nonetheless, Leo III and his
successors, fearing a break with the East, resisted the
pressure of Western emperors to insert the filioque
the teaching that the Holy Spirit proceeds from the
Father and the Soninto the creed. Finally, in the
ninth century, the papacy relented and accepted aie fil
ioque on the grounds that it was theologically orthodox, it guarded against Arian tendencies, and it was in
harmony with the sense of the faithful at prayer, as
experienced in local churches over three or four centuries. Today, in the Catholic understanding, the fil
toque is no longer a church-dividing issue, and it is
of great importance to note that the Eastern-rite
churches that are in full communion with Rome do
not include thefilioquein the creed.
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FIRST THINGS
Self-portrait at Fifty
None of this can be denied:
crabby,flabby,full of pride;
hypertensive, pensive, snide;
slowing, growing terrified.
A.M. Juster