Ladislas Orsy, Receiving the Council: Theological and Canonical Insights and Debates (Collegeville, MN: Liturgical/ Michael Glazier, 2009), 1-15. In Praise of Communio The Church in the Third Millennium INTRODUCTION he title ofthis chapter reflects an ambitious project. Its underlying [ question reaches into a future thats well beyond our horizon: What isthe church going to bein the third muilenriam? Surely, we canna see that fae not into the depth ofa millennium ‘The question, however, is deceptive. Itis not about the Future; it concerns nd exper the present. Let me reformulate it into two parts: As we perceive cence various movements in the church today, do we find that some of them are portents of things to come? Do we find that they contain energies that are yin the coming centuries? likely to shape the life of the comm (Once our inquiry is put into such terms, it makes better sense, We are not guessing about the future but entering into a process of cliscovery concerning the present. The focus of our attention is not “what may happen” but wha be observed here and now, Our eyesare on the church of today CONTRASTING IMAG Today, the church is known through contrasting imag ‘On the one hand, i offers a strong image of well-being, The Roman Catholic community is recognized the world 0% hardly seen before, especially through the activities of the papacy. ‘The Holy 1 ithas gained respect to a degree See is strong. Outwardly itis present and active in international assemblies, notwithstanding that its voice may be a cry in the wilderness; inwardly, the papacy has buile up tightly knit administrative organization that enables it to watch over the local churches and to intervene promptly with authority when: ever it judges necessary. ‘On the other hand, too many local churches (too many for comfort) in the symptoms of deep-seated internal various parts ofthe world are display weaknesses, They celebrate the Eucharist lessand less for lack of priests: the source of life is drying up. They are not allowed to celebrate the sacrament of2 Receiving the Council forgiveness and healing in a renewed form (as the Council wished it and the faithful desire it), so that litle healing takes place in am age when the reconcil: ing power of grace is sorely needed. ‘The numerous cases of abuse of minors have revealed an organization that lacks a vigorous “immune system” forse protection; an infection can spread in the body before it isnoticed and remedial action can be taken. In the West, people, especially young people, keep drifting away from the “institutional chureh’ (as they say it), hardly realizing that to abandon the visible body is to lose touch with its invisible soul, the life-giving Spirit of Christ. ‘What is happening? The contrasting images cannot be explained in any other way than by the existence of conflicting currents in the community, in the minds and hearts ofthe people. The result is turbulence, Indeed, “turbulent waters” may be the appropriate image to describe the internal state of the church, But et us make no mistake: by nature's law there isno turbulence without an excess of energy —energy inthe process of seeking ‘equilibrium, Let us keep this parable in mind! Ifthe turbulence is caused by colliding currents, where are they going? ‘Where do they come from? One current seeks to uphold the order ofa highly centralized administration; another seeks to create a new order according to the demands of communion, ‘One current has its origin ina distant past. A movement was initiated atthe ‘end of the eleventh century by Pope Gregory VII (1073-108S)* who liberated the Western church from an all-pervading secular influence. He performed a 1. One is eminded ofthe story of the beginning" when chaos preceded cestion. A remote analogy tobe sue, batthe God of igh and ies watching aver oar tree oles than at {he te ofthe initia chao. 2. Fora detailed historical account ofthe origins ofthis centrairing policy, see Friedich Kempf "Primiile und episcopal-synodale Struktur der Kirche vor der gregorianischen Reform? in Archivium Historia Pontifcae 16 (1978) 22-66, 1 quote the summary preceding {hearticle (ny translation from the original Latin Sumani): In antiguity the papa synod stracares were fet importance they pevalled owe ‘he prt sete, nthe Carolingian and Oona hes, however they Ts thie strength while the rita stcrrs aces revaled[These change) wasformed the rltons betwen bishops and metropolitan between metropolitans an the Holy St bowen the Hal Se nl he scope These de at he Latin chara hrc beter preserved hsosing tone way alienated itself from the Greek church, eh the episcopal synodalsteuctures. This alienation went so far a to make their sehisny snevitable (p.2) See also by Kemp, “Die Einglioderang der Uberdiozesanen Hierarchie in das Papalsyster Ales Kanoninchen Rechts von der gregoranschen Reforn bis 20 fnnocenz Hin Archon Historia Potifeas, 18 (1980) 37-86, Surnmariam in transation In Praise of Communio 3° much-needed and salutary operation, bat by doing so, he also generated a policy in the Western church town centralization. The vend received strong impetus in the period of the Counter Reformation and reached its peak in the nineteenth, twentieth, and now twenty-first centuries. Not surprisingly, always in the West, the traditional Catholic doctrine of “communion” was gradually Jost from sight and waned in practice. The Eastern churches remained more faithfulto the ancient doctrine of synodslity, and the two branches ofthe same tree kept growing in different directions. This “geowing apart” from each other has probably contributed more to the mutual alienation ofthe two churches than the ill-conceived excommunication in 1054 of Michael Cerularius, Patri- arch of Constantinople by the impetuousand impradent papal legate Humbert of Silva-Candida, “Thus,a new ideology and policy developed in the West from the end of the cleventh century through the second millennium. The church was increasingly perceived, in places high and low, asa rigidly hierarchical institution whe divine gifts (except those conferred by the sacraments) descended on the community through the mediation of the popes, bishops, and clergy: Struc: tures, laws, and practices were introduced accordingly, and doeteinal explana- tions were developed to justify them. All good things were seen as channeled from above. The superiors had the right to instiuct and command; the subjects had the duty to listen and obey. No wonder then, that much ofthe God-given intelligence and energy “inthe provinces” remained unused.’ “The metropolitan, primates, and patsiaechs who in early times enjoyed lative autonomy inthe Code of Canon Law ae listed among the persons whose power consists | a participation in the power ofthe Roman primacy. The Latin church alone holds this conception; it evolved gredualy from the Carolingian times; it was forcefully applied by the popes of the Gregorian reform, then somewhat loosely by the contemporary «2noniss, more firmly by Gratian. Finally twos Remy established by the Decrtsts and the Decretalists, also by Ianoceet IL, and it became prevalent foe the following seven ‘centuries. To this [ong historical prio the eclesiological doctrine wf Vatican Council I putanend.(p.$7) Kempt remarks in the conclusion ofthis second atic: “La any ease the atta [ofthe ‘Latin church) towards the Bastern churches hs substantially change” (p96), Ina historia contest it iseasy tose thatthe zeunion ofthe tn churches does not depend ondisloguesby selectcommittesalone. The ecclesiastical communities and the ftl onboth sides must enter into wital process of growing together” » proces that ishoud to take a ong time before they can give each other the “kiss of peace” ofall communion. (thank profesor _Mysaro Wiens, University of Stttyart for drawing my attention to Kemp's statements) 3. For another good summary ofthe development ofthis centralizing even, see Harold J. Berman, “Canon Law: The First Modern Western Legal System” in Law and Revaltion (Cambridge: Harvard University Pres, 1983), 199-224. He wntes in substantial agreement with Kemp4 Receiving the Councit “The other current is of recent origin. Pope John XXILL reversed the dynamics, of centralization by calling an ecumenical council, He sav the need for a new order and for a far-reaching reform that he ealed aggiomamento, “updating,” although he understood much of his project asa return to older traditions. Once the Couneil was in session, he did not impose on the bishops his own ‘ideas, the prepared schemata, but he let the bishops take the initiative. They lived up to their providential mandate, and from below they gave a new direc- tion to the church. They met in four sessions over four years, and through paingal struggles, they gave fresh vision to their people. They stated that the church was first and foremost a “communion, commuunio,*a union of persons ina unique sense—created by the Spirit of Christ. Thus Vatican Couneil I in the Dogmatic Constitution on the Church (Lumen gentiur), gave the people of God priority over the hierarchy. VATICAN II: A SEMINAL COUNCIL ‘Vatican Council If was seminal council, p-obably more so than any other in history. For this reason, to comprehend its spirit and to apply its “determina- tions’ to the everyday life of the church may take longer than was the case for any other such event. The determinations need to unfold in the minds and hearts of the communities as well as of the individual Christians. They have set a new course for the church, a course that now causes turbulence but over the centuries will become an even flow. ‘Today the church is internally stressed and stretched, but we should not worry. Ifthe impetus for the Council came from the Spirit, the Spirit will rant the needed strength for the people to cope with the troubles. The Council Eathers certainly believed that what they said and did “pleased the Holy Spirit; placuit Spiritui sancto. Building on the Gregorian Reform, and especially on Gregory's Dictates of 1075, the ‘ons of the ate twelth and the ehigteenth centuries atributed supreme governance {imperis) in he church to the pope. The pope was the head of the church, all other (Christians were it linbs its members He had fallatbority (pital auctoritais) anf power (plenitude pots) Ahough in practice his powers weelimited —they increased fon gly, especially im the thirteenth and Fourteenth centuries nevertheless in law, fron the tie of Gregory VI, the pope was the supreme legislator, the supreme audmnistato, the supreme judge. (p20) 4Testress this vison and to emphasize that Lam writing about a unique theological ety, {use the Latin term communi. Although ican be trnsated 3s “communion, Ws derivative in Engl does not have the rich content tht the Latin has asuinedin its Chistian se In Praise of Communi. "5 With the same belief, we can read the signs of the times. There is the grow: ing belief among the people thatthe charchis a communi of persons —of all the persons. This communio cannot be identiied with the pope, or the bishops, or the priests, or with any particular group, WHAT IS COMMUNIO? Although we often hear the expression “ecclesiology of communio, rarely are we given an insightful explanation of the theological reality to which it ultimately refers. Some who invoke it turn easly to secular models of unity, ‘which may be useful but not enough, Others after mentioning it, move hastily away from even trying to explain it—after al, it is a mystery, so they say. A iystery its but not to the point of defeating any understanding. ‘Through faith, we discover communio in the inner life of God, who is one ‘God in three persons. In God, there is unityin diversity, or diversity in unity. In this divine “model” mysterious as itis, we find the clue for achieving some comprehension of how the church is commnia. In the church an organic uni exists among individual persons; they are 9onded together. But how? ‘The German theologian Heribert Miihlen described the chuzch as “one person in many persons.” The one Spirit of Christ éwells in many and holds them together Briefly but substantially, this isthe theological reality of communio, All ex: ternal manifestations of unity, such as collegality and solidarity, flow from it Among human beings, composed of spirit and matter, the internal and invisible mystery needs to manifestitself externally and visibly: One cannot exist without the other, notin this universe where the Word has become flesh? Hence the question: In the church, what ave, and what should be, the external structures and norms to express, to promote, and to sustain the internal bond of communio? The answer may not come easily because our experience is con- fined to a highly centralized operation, but we should not be discouraged. If the Council mandates us to build conmunio, we have the means to do it. The first steps, however, must be ta magination.* Inthe Eastern tradition salty" hasalwaysteen a dominant heme i ee home bono in the frequent cle ology a onsofsymodssin the Latin tration, dust the ton ‘ontraizng policies, thas not heer given de attention. 6. For this metho of "doing theology” by “imagiation, I wish to give credit to Gl Lafont, OS.B, ofthe Moaastery of Pier quire In France, fora professor of theology at the Ateneo Sont Anselmo in Rome; see bis book dnaginer Fle catlique (Pais: Cert 1995), available in Boglish uansktion, Inagining the Caos Church (Collegeville: Lituecal Pres, 2000). The method analogous to that of Einstein's "thought experiments”—-a method 28 simple as ts productive. There sample fel for tsappiction in theology and canon a. iain6 Receiving the Council IMAGINING Inthe Catholic tradition, we have a splendid example of an “adventure inimagi- nation’ in the famous work of St. Thomas, “The Best State of a Commonwealth and the New Island of Utopia” Utopia is, of course, a “noplacey ora place that existed only in More’ fantasy: His aim was not to give a lesson in geography or history. As his publisher pat it, the goal ofthe book was to provide “a truly golden handbook no less salutary than festive,” nec minus slutars quam festivus “This is what an adventure in imagination can accomplish: it can seek out life-giving features and celebrate them in a festive manner. The aim of suchan approach isnot to provide scholarly discourse or make an aggressive demand, It simply wants to throw light on what is fair, just, and beautiful—and then leave it at that, hoping that future generations will make a flight of fancy into life-giving reality” (Ona modest scale, imitating Sir’Thomas, intend that my presentation on the external features ofthe church as comimunio should be taken as.a discourse that is “salutary and festive,” as a piece “in praise of communio” with artistic liberties and fair excesses that are fitting fora solemn occasion. ‘THE UNIVERSAL COMMUNIO OF THE BAPTIZED BELIEVERS ‘The sacraments of initiation are visible signs of invisible events that only the eyes of faith can perceive; through them individual persons are assumed 7.See Utapia hy Thomas Mors, ed, George Loge et al (Cambridge: Cambidge University Pres, 1999) 3 The fll tide of the Bok deserves to be reconde De opti rubliae statu deque nova insula Utopia, Libellas ve areas, na minus saltaris quar fois laid Users veri THOMAE MORI inlitaecutatis Londinensis vis of Veesamaits (The Best State ofthe ‘Commoawealth and the New Island of Utopia: A Traly Goklen Handbook, no Les Beneficial than Festive, bythe Most Distinguished and Eloquent Anthot THOMAS MORE, Citizen nd Undersherif ofthe Famous City of London). nthe spit of Thomas More (who could doubt his wisdom and dedication to the church?) ‘one could think of an enterprising canon laesocisty that would calla convention De opto stat edesiae ("The Best Sate ofthe Church") and afterward publish the proceedings under the tile Ls ere sures, es mina saltaric qua tious ("A Trly Golden Handbook, 29 Less Beneficial thn Festive”) covering conceivably all majr topics in the Code, I sounds ikea proposal it fr Utopia only, butt has prowen its soundness acd utility in the ease ofS “Thomas, The task of su a convention woul be to sow the good sed the rests the tsk of the Lont ofthe Horses, Indeed, Thomas discovered the hie giving atuce of reigius freedom and celebrated it ‘on the pages of Up, His contemporaries paid n attention to his imagined new onter; they ‘were busy waging wars of eligion. Only some four hndsed years ites, when Vatican Counel received his message, did his gentle vision become the hard policy ofthe church, In Praise of Communi. 7 into the "body of Christ,” corporate body created by his Spirit. At this level there are no superiors and no inferiors all are God's people. eis a communion ‘ofsaints, as we professin the Apostolic Creed, the ultimate source ofthe dignity ancl ofthe rights and duties ofthe Christian people. This spiritual communio san ontological reality and the origin and prototype cof any other communion the church, Itis not a hypothesis; itis not an opinion. Itbelongsto the core of Catholic doctrine. Inthe Scriptures the descent ofthe cone Spirit on many persons proclaims it, and the parable of the vine and the branches illustrates it. In the East, the doctrine of “divinization” asserts i; in the West, the immense literature of the “indwelling Spirit” supports it. No matter ‘what image we use, what events of salvation we refer to the underlining onto- logical pattern is always the same: one person in many persons. ‘When it comes to creating structures and norms for communion, to the doctrine of communio we must turn, and from this belief we must start. The reason is obvious: Ifthere is an internal union, it must become externally in camnate in the practical life of the church. Ifit isignored, the practical forms of ‘unity will be no more than organizational devices; useful they may be but not anchored in our faith. Within this universal eommunio there is diversity ensiching the whole body. “The sacrament of orders creates a special bond among the clergy. The sac ment of matrimony holds spouses together. The charism of vocation toa con crated form oflife gives rise to religious institutes. They all are works of the Spirit. They all need visible steuctures and operating rales. ‘Vatican Council I, intending to stress the rule ofthe episcopate, described the church as a hierarchical communio.” Its a v erable expression since it «comes froma council, but it requires explanation. "Hierarchical" is a predicate; commmunio is the subject, Hierarchical indicates that "by divine ordination” (cf Council of Trent, Canon 6, de ord) the organism is internally and externally strsctured, Within one commurio, there are many smaller conmneuniones. The Spivit gathers God's people into 2 diversified unity. To say that the church is an “organically structured communi” would have been a more balanced expression. COMMUNIO AMONG THE ORDAINED PERSONS: A PARTICULAR COMMUNIO WITHIN THE UNIVERSAL COMMUNIO Whatis the sacrament of orders? What happens in an ordination? Normally, ‘we think of ordination as the receiving of gift through the imposition of hands ‘with the appropriate prayers accompanying it. Inoue imagination we see this events the symbol ofa grace descending from above on the candidate. Such «perception reverses the true dynamics ofthe sacrament. Ordination isan act8 Receiving the Council of the Spirit, who lifts up a person and incorporates him into the particular commnunio of the “servant shepherds” to serve and lead the community “The communio among the ordained has its own steucture: it includes bish- cops, presbyters, and deacons, But itis not a military organization where the highest in rank command and the others obey. They all have a common gift they all must be of one mind and must work with one heart—they are a cor poration, All canonical rules applicable to them must sustain and promote this "unity: None of the three orders alone has the full intelligence and prudence needed for the proper eare of a local church (a diocese). The bishop needs others to govern the diocese COMMUNIO IN THE LOCAL CHURCHES BETWEEN THE BISHOP AND THE PRIESTS Inthe invisible world of charisms, the bishop and the presbyters are mem- hers ofthe one organic “sacerdotal” body. Hence, there must be an effectively functioning presbyterivm presided over by the bishop. To havea priests’ council isnota concession; it isa theological necessity. “The promise of obedience that is demanded from the priest at the time of his ordination must be understood in the context ofthe existing sacramental commnnio: itis a one-sided expression ofa tio-sided covenant between the bishop and the priest. The bond of conmunsion binds the bishop toa religious fidelity to his priests no less chan it binds the priests to their bishop. Although ordinarily we speak of the bishop and “his” priests, in truth, they are God's priests. They rece ve their "power to feed the flock” not from any human superior but directly from God through the sacrament of ordination. ‘The role ofthe bishop is to insert the priests who are “anointed by the Spirit” into the visible structure of the diocese” COMMUNIO IN LOCAL CHURCHES BETWEEN THE BISHOP AND PRIESTS ON THE ONE SIDE AND DEACONS ON THE OTHER SIDE Although the diaconate has been restored recently, overall the deacons have not assumed their ancient tasks allotted to them in the early centuries. Their 9. There isa word of dtference between saying that “the bishop empowers the priest to care forthe peopl" and saying tha “God empovsers the pres, au the bishop desigates the ‘the diocese” The Former perception dominated the theology of priesthood before Vatican Council I the late i rooted in the theology ofthe Council. The practical atitude of the bishop toward bis priests is determined by his theological vision. An analogous ‘consideration aphiesto the lationship that exists betwoen the pope and the bishop. Jn Praiseof Communi. 9 traditional function was twofold: to administer the physical and material pos: sessions of the church (so that the bishops and presbyters would be free to proclaim the Word) and to take care ofthe orphans and the indigent, in more {general terms, those whose lives were broken ‘A fall return to the eatly understanding ofthe deacons’ task, to be agents of charity, would be desirable and it should not take away or diminish their Participation inthe liturgy; rather, it would ineo-porate them more intensely into the daily life of the community. Now we have many “permanent” deacons serving part ime; after allstar we would hive deacons ministering ll COMMUNIO AMONG THE BISHOPS: THE BISHOPS’ COLLEGE ‘The theological opinions about the nature ofthe bishops’ college are far from settled.” All agree that itis a structured communio: the pope isthe head of the college, and he isa bishop like all the othets, bt he has the power of| primacy over his brother bishops One school sees the pope as having two offices: ane strictly personal, another comporate. He isthe Vicar of Christ for the whole church and endowed with a plenitude of power, and hes the ead ofthe episcopal esllege playingan onganic and indispensable role inthe college. When an ecumenical eouncilis in session, the pope participates in a corporate powwer—in a privileged! \ rower—in a privileged way, as the head Bat, should anything go wrong with the councilsdeliberations, he can simply assume his personal offs of Vicar of Christ and isl the coun Another school sees the college as an organic whole and ts nic whole and its power indivisible. fe pore hasone office: he is Peters successor andor that reason he isalso the head of the college. ln this opinion the promise of Christ to preserve the integrit ofthe church extendsalso to the integrity ofthe episcopal cllege, Admittedly, we are dealing with a difficult issue, but the intense unity that is communiais hardly compatible with the theory of “two offices" 10.CE"Prelminary Nov (Notaprani)adedasan appends theDoginaiConsite von the Church (L4G mm Dogma - 1 Theexpeson “Vier of Chit athe pope ned ins te sod the sel sem eter "Viar of eter” nase Th tei a hn ws brn at org and beans hallowed though tonsa! sage by te lth rae mses est "ei tell annem te kere tl ese svoems tian Coun I edo tlance i nese we he pop by sepa ining tat er Bishop wear of Chitin hoes which ena erin sha here sone episcopate anda who fess the saat dein The pope seen 1 bigher i nhs ortnaton than he thr bps but hts gen snc sds fel os10 Receiving the Council “This communio among the bishops generates in them a complex set of rights and duties. They together, with the pope presiding, must take care ofthe uni versal church, the principal instrument for this purpose has been, and remains, their meeting in an ecumenical council tis the prime and fall external mani festation of the internal "episcopal synodality” created and sustained by the Spirit Legitimate partial gatherings that do not break commando with the pope, however, are also authentic expressions ofthe bishops’ unity. Historically, these gatherings have been a way of taking care ofa group of local churches within the same cultural or political region, Right from the beginning the charch honored such partial assemblies and listened to their voice. It follows that regional synods—or for that matterthe episcopal conferences—have alife of their own and share in the power ofthe episcopal college.* COMMUNIO BETWEEN THE CHURCH OF ROME, AND THE OTHER CHURCHES: THE EXERCISE OF PRIMACY “The universal church isa structured communio of particular churches: a body composed of members that form a whole and operate as a whole. Never can amember be independent from the others. One of the churches, howev- er—that of Rome— occupies unique position, with properrights and duties attached; it has primacy. Its the church of Peter and Paul; its bishop is the successor of Peter, mandated to confirm his brothers and s faith and to guide the people on their way to salvation. The Spirit of Christ assists the church of Rome and its bishop in accomplishing this task. In the course of nearly two thoasand years the church of Rome and it bishop played their eminent role in safeguarding the Tradition. Over the cen- tories the faithful (in the Western church) increasingly recognized in them a special charism of fidelity that is notgranted to others to the same degree. The definition ofinfalbility atthe First Vatican Council was a fruit ofthis aware- notwithstanding all the difficulties that it has engendered. tor {he exersie of his sacramental power, Se "Tiles, Papal” in The Papacy: An Ensylopedia (Nev York: Routledge, 2002) 3:1494-95 12, the latest legislation concesning the episcopal conferences is contained in the Apostolic Letter by John Paul Il, Aposols suas, May 21, 1998: AAS 90 (1998) 641-58, Frederick MeManus writes: this Apostolic Letter on the theological and jerdcal nature of episcopal conferences’ insists very strongly wpon the power ofthe indivial bishops of particule churches and thus appears to siuate the confevences i a somewhat secondary ot !ncllary role only—apat fom thei clesey pastoral nom binding decisions” (John P. Beal and ‘other, els, New Commindary onthe Cade of Canon Law [New York: Pals Press, 2000] 22) Ine Praise of Communion. i Yet, after Vatican Council Il, the intense dialogues between the Roman Catholic com»mrioand other churches and communities revealed a problem: widespread desire for change in the exercise ofthe Petrine ministry ‘This aspiration is virtually unanimousin Chistian communities separated from Rome, and itis quietly reinfor «l by Roman Catholic voices. Pape Joba Paul I heard them all, and in his encyclical "That They May Be One" (Utunun sint), he recognized theie concern, He responded by making request: extraordinary {insistently pray for] the Holy Spirit:0 she his ight upon , enlightening allthe Pastorsand theologians of our churches that we may seck together, of ‘course—the forms in which this minstry may accomplish a service of love recognized by all concemed. . . Thisisan immense task, which we cannot refuse and which I cannot carry out by myself. (95-96) ‘The pope's wish is marked by both certainty and uncertainty. He seems certain that some new forms for the “service of ove" that he is called to provide ate needed; his words signal that without significant changes his service may ‘not be, or cannot be, perceived as a service of love, He is uncertain, however, hhow the established practice could be, or should be, changed; he realizes that the search for new ways isan immense task and that he eannot carry it out by himself. Yet, daunting as the task may be, “we cannot refuse it” He is asking orhelp. His ery isa beautiful affirmation ofcomurio: all Christians are invited to be partners in a process of inquiry and discovery. ‘The pope’ appeal did not fall on deafears: numerous authors responded in articles and books. ‘Their works deserw attention but overall they did not provide adequate answers, Most, if not all, failed to realize the extent of the problem, They focused narrowly on the office ofthe pope and suggested various ‘modifications ofit, partly to make the papacy more attractive tothe Christians outside the Roman communio, partly to bring the internal administration of the church into greater harmony with Vatican Council I. But the papacy does not exist alone; it isan organic part of the Catholic communi, There is no way of finding “forms in which this ministry may ac- complish a service of love recognized by all concerned” without a radical conversion of the whole Roman Catholic Church—communities and indli- vviduals—in their attitude toward the papacy. Ifthe papacy ought to change, so must the faithful." Reform can be obtained only through coordinated dia- lectical movements. 13. Some examples: the bishops who shon personal decisions and tum wo Rome for guidance, opportune ct importa, ontebute as uch to centraication as “Theologi 1» Romance can, who exalt the personal theological eynions af the pape into Catholic doctine12 Receiving the Council Itfollows that reform in the exercise of primacy is possible only ifitis bal anced by corresponding transformations within the community at large. Such a transformation, however, might be more dificult to obtain than a new manner of exercising the papa office. It might be harder to change the expectations in the minds and hearts of the people at large (bishops included) than to intro- ‘duce new administrtive practices. Should the papacy be willing to relinguish some responsibilities to some lower organs, the lower units, mainly the bishops ancl their assemblies, must be competent, ready, and willing to take them, Conversions are needed all around, In trath, the possble extent and the scope of such a reform are largely unex: plored. Fora long time, hostile attacks on the papacy compelled Catholie scholars to defend it; they had hile time and energy to analyze the inner structures and the workings ofthe primacy and then suggest reforms. The lst significant work on this topie may have been the letter of St. Bernard of Clairvaux, De consider- atione (composed in 1150-1152), to Pope Eugene Ill (reigned 1145-1153) in which the saint called on the pope to decentralize his government." ‘We are at a groundbreaking stage. For this reason, we ought to formulate ‘our questions with utmost care. Ouraim isto search forbetterbalances without damaging vital forces RELIGIOUS COMMUNITIES IN A CHURCH OF COMMUNIO Juse the expression “religious communities” in a broad sense to cover the great variety of “institutes of consecrated life,” “Societies of apostolic life and “secular institutes.” Each forms a communio within larger commnuaines such as a diocese or the universal church. No matter what their structures and norms ate, ifthey wish to flourish in the third millennium, they must appropriate and caltivate the essential elements of communi. They must do so within their own household and in their relationships with the local and universal church, For (wich he never intended) ate destroying intellect diversty in the church. The faithful who distor the respect du to "sacred pastors" (ef-Canon 212) intoa cut of personality are hurting Christ’ body —the church 14. St. Becnatd was erly supporter ofthe principle of subsidiarity although ie probably never head oft, He wites to Pope Eugene Il: Yoor [superior] power, therefore, snot the ‘only one that canes fen God, thete ae intermediate and inferior powers... . You erate 3 roaster when, bypasiag the hand, you make the finger depend om the head” (Non tua ego sofa potestara Demin; atc medocres, sunt et inferiores, Mostra favs, al submonens dligtann fas penderedecapte) (De consideatione, M17), Prom the eontext its lear that St Beraurd considered the intermediate stuctores (eg, mettopolitans) a8 gen and not to be aborted bythe apy, See also “Eugene HI in The Papacy: A Encylopedia (New York Routledge, 2002) 1533 In Praise of Communio 13 some, mainly those who have their origins in the fist millennium, this will be easier: the Rule of Benedict is a guide for building small “cities of God” where communi reigns supreme. Orders founded inthe second millennium, especially after the Council of Trent, may have to update their structures and manners of ‘operation more extensively they were designed in imitation of a highly central ized church. To seek the reforms needed is not infidelity to their charistnatic founder; rather, itis fidelity to the ever-evolving charismatic ile of the universal church, To cling to structures and norms that were historically conditioned and that the church i leaving behind would be to opt for stagnation and demise. ‘The ways and means of a renewed form of life ought to be created by the communitiesthemselves. The potential fr itis contained inthe original charism, which ought to be a source of iving water and not a set of rules carved into a lifeless rock, The Spirit who inspired the founders is not dead or absent. The Spirit’ creative generosity is ever present, Excessive attachment to the waysand ‘means of a remote past isa deadly apostasy from the life-giving present. DOMESTIC CHURCHES ‘This study cannot be complete without paying due attention to the “domestic churches” that is, to the Christian families. Exch one is a communi, and each is inserted into larger communiones that are the parishes, the dioceses, and the “universal church. A modern fallacy is to regaed families as private institutions they are not, By nature, they are the building blacks of public communities. ecause our canonical tradition, formed mainly in the High Middle Ages under the impact of Roman aw, regards marriage asa contract between spouses, itobscures the ecclesial character ofthe institution. The Eastern church places more emphasis on the ecclesal nature ofthe sacrament: isakin toa consecea- tion. The church through the officiating priest invests the couple with a sacred task: they should contribute to the growth of God’ earthly kingdom by pro- viding it with new members. Some historians even claim that the ceremony of the “crowning” ofthe couple had its origin in the ancient “imposition of hands": the spouses were “ordained! for public ministry in the church. “The Western church has come eloser to the Eastern position by requiring in thecelebration ofthe sacrament the active presence of priest—atleastin ordinary ‘circumstances. Should we see such regulation as a doctrinal developient? COMMUNIO AND ECUMENISM. ‘The restoration of the unity of Christian churches and communities is es- sentially a work of perfecting an already existing comimnio born from a com: mon profession of faith and an identical ba14 Receiving the Cowneil, No universally applicable rule can be given as to how this unity should be brought to its fllness; it isa healing process. And healing isa complex art: It ‘consists as much in building new relations asin removing old obstacles Itinvolves the conversion of minds and hearts of the communities and of the individual persons. At the starting point and throughout the process, we Catholics should keep in mind that our intent must not be “to bring back to Christ” a group of “schismatis” or heretics” but to come together in faith, hope, and love. We must regard the “separated” communities as separated from us, not from Christ They too surrendered to his Word; they too received his sacred rites. Such an approach will protect us rom the fallacy that the healing process consists merely in coming toa common understanding through well-organized dialogues— indispensable as they are. Anintellectual agreement not backed and sustained by the commu- nity at large caanot create unity: the aftermath of the Second Couneil of Lyon (1274) and the Council of Florence (ended in 1445) should prove that much abundantly. Iftoday we hear that the dialogues among the churches are not producing thew expected fruits the reason is that the expectations were mis- placed. The time has come fora more realistic approach: Christians praying together and practicing charity jointly can advance the union of churches as ‘much as and more than the experts do through their dialogues. ‘A conception that places too much hope in the agreements among the leaders of the churches is an approach that is not based on historical experi ences or on the understanding of the church as commuunio. CONCLUSION: LOOKING INTO THE FUTURE Vatican Council Il ended in 1965 on the feast of the Immaculate Concep- tion, After the solemn Mass at St. Peter's, Yves Con af, who contributed so ry “Today the church is sent tothe world: ad gentes, ad pops, Inipend, nowt eroslyased Roma [Starting no from Jerusalem bat from Rome}. The C cil wll have an explosive force [va élite] in the work The momentof Pentecost {ht John XXII has foretold has become are tot Decades later, we look back, Was Congar right? Has the Council become an explosive force among the nations? Do the people of the earth see the church coming to them in a new robe and speaking a new message? It seems that the opposite has happen some ways the church became more visible than ever, in other ways it has revealed immense internal weaknesses. The Council's achievement is hardly an explosive force in the 15. Yoes Conga, Min Jor a Come (Pain Cet, 2002) 2.515 (ay teanlation fr the orginal Fens). In Praise of Communion 15 world, Did Congar misread the signs of the times and—in the exultation of the last session of the Council—fall into a false prophecy? ‘Not so. Congar saw rightly. His sight was sharp, his perception good. Yet as, happened even to biblical prophets before him, while he saw the changes were coming, he did not see the distance in time bafore they would arrive. He saw adistant event as fit were imminent. In the exultation of singing the Te Deurs, he failed to realize how much time would be needed to move from insights to practice—from vision to legislation. He wasso enticed by the magnificence of the conciliar decisions that he did not notice the obstacles on the way to theirimplementation. Today the conflicting dynamics that dominated the debates of the Council are active again in the universal church; the Councils replayed in the community at lange. The currents from the second millenniam favoring trong centralization are here and working; the currents promoting commuunio are strong and operating In our church of today, there is afair amount of hidden dissent from the Council, mostly in the form of reinterpreting t to the point where it becomes insignificant and irelevant. Yet, throughout thechurch, there also an immense desire forthe implementation of the Council’ teaching and decisions. How will tall end? ‘The church is in God's hand. But as we try to look into the future and ask What isto come? itis right and just to recall the statement frst used at the ap- ostolic council of Jerusalem: placuit Spirituisancto et nobis, “for it has seemed good to the Holy Spirit and tous" (ef Acts 15:28). Bversince, the church peacefully believed that the determinations ofthe great councils pleased the Holy Spirit and that such determination have intrinsic force that cannot be lost in history. What God has initiated, God will bring to good end. In God's own time, the Council will emerge in its entive splendor and with its radical exigencies that Yves Congar has so well perceived. Gregory VI is remembered for having initisted a movement toward a strong centralized government. Perhaps in a millennium from now, John XXII will bbe remembered for having changed the course of events and set the church on the path of commnuia, Blessed be his name. Toward the end of the Council, when the outcome was already certain, Congar also wrote in his diary: vidimus—viebimus mirabilia, “we see—we shall see wonders!" The correet answer to my original question, What will the future hold? should be: in God's own good time vidimus—videbrnnus mirae 16. bid, 503,