Mathew N. Schmalz
Professor of Religious Studies, College of the Holy Cross

Mathew N. Schmalz

Schmalz writes and teaches in the fields of Comparative Religions and South Asian Studies. He also writes on Catholic spirituality.

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The divisiveness of Christian unity

Pope Benedict's bold move to embrace disaffected Anglicans paradoxically opens a path for Christian unity while also reemphasizing the doctrinal difficulties in bringing Christian denominations closer together.

While the new Apostolic Constitution is part of a larger Catholic strategy, it does not appear to be strategic in the way many commentators have suggested. The statement by William Cardinal Levada, as well as the joint appearance by the Archbishop of Canterbury and the Catholic Archbishop of Westminister, made it clear that both the Catholic Church and the Anglican Communion wish to avoid a sectarian battle. But while the new Apostolic Constitution is certainly not part of the strategy to undercut the Anglican Communion, there is a larger goal that informs and shapes the Vatican's move.

In Ut Unum Sint (1995), John Paul II called for a deeper Christian dialogue on the office of papacy. Implicitly recognizing that Catholic emphasis upon the primacy of the See of Peter is an obstacle in ecumenical dialogue, John Paul II asked for deeper collegial discussion "to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation." While the new Apostolic Constitution is primarily directed toward Anglicans who have desired explicit communion with Rome, Pope Benedict has charted out a vision for the "full unity in legitimate diversity" that John Paul II called for in Ut Unum Sint.

In this way, the new Apostolic Constitution is part of a larger strategy for achieving Christian unity. Its most far reaching impact will be felt not in relations between Catholic Church and the Anglican Communion, but in the continuing dialogue between Catholicism and Eastern Orthodoxy. In addition to specific issues relating to doctrine, one of the primary concerns among Orthodox churches is how closer communion with Rome could impact their own cherished liturgical traditions. The new Apostolic Constitution offers the possibility for developing a meaningful framework that can respond to those concerns.

Of course, what the new Apostolic Constitution also demonstrates is that there are certain fundamental obstacles to Christian unity. In Ut Unum Sint, John Paul II also emphasized the fundamental importance of doctrine. While he is open to diversity in liturgical practice, Benedict XVI understands his primary mission as maintaining what Catholics call the "deposit of faith." Issues regarding ordination of women and non-celibate gay and lesbian priests and bishops, will remain focal points of division for the foreseeable future. And so, the new Apostolic Constitution also reflects a continuing realignment of religious affiliation surrounding these contentious issues. More explicit unity often brings more explicit division.

By Mathew N. Schmalz  |  October 21, 2009; 8:53 AM ET
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Previous: Welcoming the Vatican's welcome of disaffected Anglicans | Next: Catholicism and Anglicanism: the end of an era

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Jbedia,
If you re-read my post, you'll note that I discuss the Catholic perspective on women priests. Societal perspectives on women may have been the reason the Anglican and other faiths not in communion with the successor of Peter have ordained women priests, but to say Jesus, Peter, Paul, the apostles and disciples were responding to societal perspectives on women shows a clear misunderstanding of just how radical Jesus' message was (and continues to be). We are called to live by His will, not society's.

Posted by: cprferry | October 22, 2009 7:52 PM
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cprferry,

On: "there were no priests, so this followed the culture of the ancient world and women's position in it."

This is not accurate.

The lack of priests was NOT the reason that introduced WOMEN to the priestly order in the Anglican Communion as confirmed my the Anglican Communion during VATICAN II. It was the far advancements of WOMEN in social arenas, academia and even government that brought about this administrative change and NOT what was premised.

Thanks for reading.

Posted by: jbedia | October 22, 2009 1:06 PM
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slovoljubvelista,

What heresies preached by Roman Catholic Pope and his clergy are you referring to?

Please expound.

Posted by: jbedia | October 22, 2009 12:58 PM
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"there were no priests, so this followed the culture of the ancient world and women's position in it"

Actually, many pagan cultures had priestesses.
Besides, it's not like Jesus, his rock Peter, and evangelist to the gentiles Paul didn't act in ways inconsistent with the prevailing culture. They challenged jews, gentiles and every one to live to a higher order - His will. In the case of women, the apostles had close contact with them and some women were held up as prominent disciples of Christ, but not apostles and priests.

Posted by: cprferry | October 22, 2009 9:11 AM
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In response both to this article and the others posted on the Anglican reception issue, the Roman Catholic church's offer makes it clear that the church is increasingly a tail that wags a dog. That is, the tail of issues not directly addressed in the Gospels: gender of priests (there were no priests, so this followed the culture of the ancient world and women's position in it); ambiguity about acts that were condemned in Judaism but not yet a "lifestyle" (sodomy was rejected perhaps as cruel form of ritual humiliation of foreigners, see Sodom story)and also birth control, etc.. In our present circumstances, my observation, as a mainstream Episcopalian, of American parishes who have considered secession, is that many of them tend towards being literal in Biblical interpretation and rather evangelical. Will they be accepting, to a person, the Immaculate Conception of Mary and her Queenship? Will they put a Church more definitively between the believer and the Bible, which many Protestants interpret rather personally? I find that hard to believe, but if so, then all one can say is, glad you found a doctrinal home, goodbye and good luck. But- if the Roman church takes in these groups without even asking these questions, without even asking what their doctrinal beliefs are, then clearly this is again a case of pure religious imperialism, when the political tail wags the dog of honest and sincere belief. Doctrine actually seems secondary here, especially belief in a Christ who would have condemned the hypocritical homosexual child abuse of some current Roman clergy; a Christ who might well endorse removing the legalism of prejudice against loving and committed same gender couples or the emergence of women from the bondage of that time. At least now we know that the less important aspects of being a Christian are the most important things to a global institution bent on leading the Christian world back to the attitude of the Pharisees, and not forward to a world of love.

Posted by: Portia1 | October 22, 2009 8:55 AM
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While I agree that Papal Decree is aimed at Orthodox Church, there is a fundamental flaw in the article.

We, Orthodox Christians, are not at all concerned that Unioin with Roman Catholics would jeopardize our Liturgy. History of Uniates of Middle East and Eastern Europe precisely shows what would happen.

What we are concerned about are exactly the dogmatic/doctrinal issues, namely, the heresies preached by Roman Catholic Pope and his clergy, that he shows no signs of willingness to renounce, thus diminishing prospects of union.

Therefore, it would be nice to have the facts straight in future articles.

Posted by: slovoljubvelista | October 21, 2009 6:17 PM
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