Vatican City, Feb 26, 2017 / 11:31 am (CNA/EWTN News).- During his Sunday visit to Rome’s Anglican parish of All Saints, Pope Francis voiced gratitude for the good relations Catholics and Anglicans now enjoy, and said that on the path toward full communion, humility has to be the point of departure.
“(Humility) is not only a beautiful virtue, but a question of identity,” the Pope said in his Feb. 26 visit to the Anglican parish of All Saints.
He noted that in evangelizing the Christians in Corinth, St. Paul had to “grapple” with the fact that relations with the community weren’t always good. But when faced the question of how to carry out the task despite ongoing tensions, “where does he begin? With humility.”
“Paul sees himself as a servant, proclaiming not himself but Christ Jesus the Lord. And he carries out this service, this ministry according to the mercy shown him,” he said, adding that this ministry is done “not on the basis of his ability, nor by relying on his own strength, but by trusting that God is watching over him and sustaining his weakness with mercy.”
To become humble, he said, “means drawing attention away from oneself, recognizing one’s dependence on God as a beggar of mercy: this is the starting point so that God may work in us.”
Francis then quoted a former president of the World Council of Churches, who described Christian evangelization as “a beggar telling another beggar where he can find bread.”
“I believe Saint Paul would approve,” he said, because “he grasped the fact that he was fed by mercy and that his priority was to share his bread with others: the joy of being loved by the Lord, and of loving him.”
Pope Francis spoke to a crowd of both Catholic and Anglican faithful during his Feb. 26 visit to the Anglican church of All Saints, which marked the first time a Roman Pontiff has set foot in an Anglican parish inside his own diocese of Rome.
This visit coincided with the 200th anniversary of the foundation of the Anglican parish community in the heart of the Eternal City, and consisted of a short choral Evensong service, during which the Pope blessed and dedicated an icon of “St. Savior” commissioned for the occasion.
<blockquote class=”twitter-tweet” data-lang=”en”><p lang=”en” dir=”ltr”>Jesus, <a href=”https://twitter.com/hashtag/PopeFrancis?src=hash”>#PopeFrancis</a> said, seems to ask "Are you ready to leave evrythng frm your past for me? Do you want to make my love known, my mercy?" <a href=”https://t.co/lNAG2NmIZB”>pic.twitter.com/lNAG2NmIZB</a></p>— Catholic News Agency (@cnalive) <a href=”https://twitter.com/cnalive/status/835873589844914176″>February 26, 2017</a></blockquote>
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During the ceremony, the symbolic “twinning” of All Saints Anglican Church with the Catholic parish of “Ognissanti” – the only Catholic parish in Rome dedicated to All Saints – also took place, forming strong ecumenical ties between the two.
Ognissanti is the parish where Bl. Paul VI, on March 7, 1965, celebrated the first Mass in Italian following the liturgical reforms of the Second Vatican Council.
After his arrival, Pope Francis was greeted by the church’s pastor, Rev. Johnathan Boardman, and Rev. Robert Innes, Bishop of the Church of England Diocese in Europe.
In his greeting, Innes thanked Pope Francis for his “global leadership, and for the particular inspiration you have been to those of us in the Anglican Communion,” particularly when it comes to the issues of the poor, migrants, refugees, and human trafficking.
“Within Europe and our diocese, you have challenged members of the European Union to rediscover their Christian heritage and values. Your published work speaks far beyond Rome in addressing difficult ethical issues that face us all,” he said.
Innes voiced his hope and prayer that the Pope’s visit would be “one more small step in further strengthening the unity between our churches and in celebrating the deep bonds of Anglican Roman Catholic friendship that we already enjoy.”
After singing Evensong, Pope Francis gave a homily, during which he noted that “a great deal has changed” both in Rome and in the world since the parish’s founding 200 years ago.
“In the course of these two centuries, much has also changed between Anglicans and Catholics,” he said, noting that while in the past the Churches viewed each other “with suspicion and hostility,” today we recognize one another as we truly are: brothers and sisters in Christ, through our common baptism.”
Francis pointed to the icon he blessed, noting that when looking at it, Jesus “to call out to us, to make an appeal to us: ‘Are you ready to leave everything from your past for me? Do you want to make my love known, my mercy?’”
“His gaze of divine mercy is the source of the whole Christian ministry,” the Pope said, and turned to the ministry of St. Paul, particularly in the community of Corinth.
As the Apostle’s letters show, he “did not always have an easy relationship” with the community in Corinth, the Pope said, noting that at one point there was even “a painful visit” during which “heated words” were exchanged in writing.
But by living his ministry in light of the mercy that he’s received, St. Paul “does not give up in the face of divisions, but devotes himself to reconciliation,” Francis observed, explaining that Christians of different confessions must have the same attitude.
“When we, the community of baptized Christians, find ourselves confronted with disagreements and turn towards the merciful face of Christ to overcome it, it is reassuring to know that we are doing as Saint Paul did in one of the very first Christian communities,” he said.
The Pope then noted how at perhaps the most difficult moment St. Paul had with the community in Corinth, the Apostle cancelled a trip he was planning to make, and renounced the gifts he would have received.
However, while there were certainly tensions in their relationship, “these did not have the final word,” Francis said, explaining that the two communities eventually reconciled and the Christians in Corinth eventually helped St. Paul in his ministry to the poor and needy.
“Solid communion grows and is built up when people work together for those in need,” he said, adding that “through a united witness to charity, the merciful face of Jesus is made visible in our city.”
Pope Francis then voiced his gratitude that after “centuries of mutual mistrust,” Catholics and Anglicans can now “recognize that the fruitful grace of Christ is at work also in others.”
“We thank the Lord that among Christians the desire has grown for greater closeness, which is manifested in our praying together and in our common witness to the Gospel, above all in our various forms of service,” he said.
Although the path to full communion can at times seem “slow and uncertain,” the Pope said the two communities ought to be encouraged by his visit to the Anglican parish and the joint prayer.
The visit, he said, “is a grace and also a responsibility: the responsibility of strengthening our ties, to the praise of Christ, in service of the Gospel and of this city.”
Francis closed his homily encouraging both Catholics and Anglicans to work together “to become ever more faithful disciples of Jesus, always more liberated from our respective prejudices from the past and ever more desirous to pray for and with others.”
After his homily, Pope Francis took three questions from the congregation on the state of Catholic-Anglican relations today, his approach to relations versus that of his direct predecessor Benedict XVI and what Catholics and Anglicans can learn from the “creativity” of Churches in the global south, specifically Africa and Asia.
In his answer to the first question, the Pope noted that despite a turbulent past, relations between Catholics and Anglicans today “are good. We see each other as brothers.” He added that monasteries and the communion of Saints are two particular “strengths” the Churches have in common.
He also stressed the importance of not taking certain moments of history out of context and using them as ammo to damage current relations, saying “a historic fact must be read in the hermeneutic of that moment, not in another hermeneutic.”
In the second question it was asked if Pope Francis, by emphasizing a strategy of “walking and working” together toward unity was perhaps the opposite of Benedict XVI, who at one point warned that collaboration in social action shouldn’t take priority over theological matters.
Francis responded to the question with a joke told to him by Patriarch Bartholomew I of Constantinople, that while the different Churches work together on other things, the theologians “can go to an island” and have their discussions there.
Theological questions are important, he said, noting that there are “many things in which we still don’t agree.”
But having this discussion “can’t be done in a laboratory, it has to be done walking,” he said, explaining that “we are on a journey.”
It’s important to have these theological discussions, “but in the meantime we help each other” though acts of charity such as serving the poor, migrants and refugees, he said, adding that “you can’t have ecumenical dialogue that is stopped…you have to do it walking.”
When responding to the third question, Pope Francis noted that “young Churches” in Africa and Asia do have “a different vitality because they are different and they look for ways to express themselves differently.”
However, the “older Churches” in European countries, also have their own benefits, he said, noting that they have had time to “mature” and deepen in many things, including theological and ecumenical questions.
The Pope acknowledged that young Churches “have more creativity,” just as the European Church did when it began, and said there is “a strong need” for the two – old and young – to collaborate together.
As an example, he revealed that he is considering a trip to South Sudan sometime this year, and explained that the idea came from a recent visit the heads of three major Christian churches in the country to Rome.
In October Archbishop Paulino Luduku Loro of the Catholic Archdiocese of Juba traveled to Rome alongside ev. Daniel Deng Bul Yak, Archbishop of the Province of the Episcopal Church of South Sudan and Sudan, and Rev. Peter Gai Lual Marrow, Moderator of the Presbyterian Church of South Sudan, to explain the dire situation of their country, and their joint collaboration in working to quell the effects of the crisis.
Pope Francis noted that during his Oct. 27, 2016, meeting with the three, they invited him to come, but told him “don’t do it alone,” and requested that he make the trip alongside the Archbishop of Canterbury, Justin Welby, Primate of the Anglican Communion.
He said the trip hasn’t been confirmed since situation on the ground is so risky, but assured that it’s “being studied,” because each of the Churches there “have the will to work for peace” together.
The Pope ended his answer to the question with the suggestion that, given the benefits of both the “old” and “young” Churches throughout the world, there be an exchange set up where priests from Europe travel to the “younger Churches” for a pastoral experience, rather than it always being the other way around.
“It would do us well,” he said, “You learn a lot.”
[…]
Unbelievable. Truly, truly, truly.
This pope’s “radical inclusiveness” apparently embraces any and all paths to orgasm. Or, at least, views them as “not a settled matter.”
Poor Jesus. He knew.
“…when the Son of Man comes, will He find faith on the earth?”
The last sentence reads, “This is a developing story.”
I hardly think so. It’s a story of gravely disturbing deterioration and dissolution.
Authored by the evil one.
It’s almost like a pattern has emerged, but no; it can’t be.
I can’t wait until Hollerich makes his next statement on the beauty of relationships centered on anal sex. Everyone will express wonderment on how such things could be said by a high-ranking Cardinal, especially since it contradicts the “clear teachings of Pope Francis.” No one would know or care about this guy (or McElroy) if Francis had not promoted him precisely because of, not despite, his views on sexual morality. Let’s agree to end the charade before it starts up again. It’s better for everyone’s mental and moral health.
Courtney Mares CNA acknowledges the propriety of Synod on Synodality [SOS] Relator Card Hollerich’s addition to the advisory C9. And adds insightfully that Pope Francis holds him in high esteem. A fellow Jesuit with apparently similar progressive vision, particularly on homosexuality.
His SOS [SOS, the ‘Save our ship’ distress signal fits well with the Synod on Synodality and a barque taking on water] needs to be monitored. In olden golden days the pontiff’s mission would be moral scrutiny of the proceedings. Whether doctrine was secure. Today it’s whether doctrine is holding up pastoral advancement in an enlarged tent Church. Francis keeps barking, Radical inclusion! like a carnival barker. The rest of us, the suffering Church, continue to suffer white martyrdom, after years of negligence saying our rosaries, [some priests even reciting the entire Office of Hours], rising for vigils, penance, fast and prayer, Lent or not. If not we had better.
I’ve said it before, that a Brooklyn boyhood conviction was that if the moral darkness of homosexuality were ever to be embraced by the Catholic Church it would surely signal end times. We’re there. At least by indication. Francis’ high level appointments of Hollerich [and a similar cadre of others] indicates that embrace.
What will happen may well be in our hands insofar as outcome. We can, besides penance and prayer change the course of events by combating evil with good, insult and reprimand with kindness, contempt with love. The weapons of the saints. And of course, the firm witness of the spoken word, and the written word.
SOS = Save Our Sacraments, right?
That’s the encrypted message Donna. Only those with faith can decipher the code.
Keep saying those rosaries father. Our Lady’s triumph is near as we see the enemy make bold public announcements. They know their time is short and are showing their cards for all to see. Our Lady of Good Success pray for us.
Get it right…
Cardinal Hollerich’s comment last fall was not limited to the possibility of blessing same-sex unions: “I believe that the sociological-scientific foundation of this teaching [on sexual morality] is no longer true [….] I think it’s time we make a fundamental revision of the doctrine” https://www.aol.com/news/liberal-cardinal-calls-revised-catholic-135429645-181222377.html
On the other hand, removal of Cardinal Marx seems to indicate that the German non-synod, with all of its inventions, no longer has the inside track as part of the C9.
Would like to hear more about the other new appointees. Cardinal La Croix seems a breath of fresh air, as Hollerich’s synods ripen: “I’m going to be different. One thing is certain. I will preach the Gospel. If people expect something else, they’ll be disappointed” (Wikipedia).
No disappointment in hearing the gospel preached!
Mark 16:15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation.
2 Timothy 2:24-26 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.
Romans 1:16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
Acts 10:42 And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead.
Matthew 28:19-20 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
This pope is determined to bring schism. Then he will be able to cast out all those who disagree with him, all who criticize him, all who want the Church to hold fast to the apostolic faith. He will stop at nothing to push faithful Catholics out of the Church.
And a word of advice to bishops. When you cover for this mad man, you have become part of the problem. You are accustomed to circle the wagons around your “brother bishops” including the pope. The gig is up. It is time for you to take a stand, even if it means losing your career. This is the time we find out what our bishops are made of.
They are to “assist with the governance of the church”?? If the Pope finds himself unable to handle the workload, maybe he should follow in the footsteps of Pope Benedict and resign.
And the “Synod to Destroy the Catholic Church” progresses . . .
Cardinal Jean-Claude Hollerich is blessed with a creative, constructive, and a dynamic vision. The Luxembourger is serving the church with dedication and distinction. May his tribe increase.
Instead of your usual nonsensical rhetoric, ‘Dr.’, present your argument that the Church has been in error for centuries regarding the heterodoxy of the Cardinal and the new ‘virtue’ of accepted homosexual practice.
Read the Catechism of the Catholic Church, ‘doctor’.
Thanks Ram,
indeed Catechism of the CC has to be read, meditated upon, discussed with fellow mortals, and then prayerfully applied to situations during our brief onward pilgrimage.
Very clever promotion of situation ethics!
About which, St. John Paul II augmented the mentioned Catechism (1992) with his Veritatis Splendor (1993)–and the reality of moral absolutes revealed for the benefit of we “fellow mortals…during our brief onward (?) pilgrimage”:
“…the commandment of love of God and neighbor does not have in its dynamic any higher limit, but it does have a lower limit, beneath which the commandment is broken” (n. 52).
“The relationship between faith and morality shines forth with all its brilliance in the unconditional respect due to the insistent demands of the personal dignity of every man [italics], demands protected by those moral norms which prohibit without exception [!] actions which are intrinsically evil” [!] (n. 90).
“The Church is no way [!] the author or the arbiter of this [‘moral’] norm” (n. 95).
If only those last six prohibitive commandments could be “prayerfully” cancel-cultured, with your clever approval.
Or the depraved, self-serving vision of a practicing homosexual whose cognitive dissonance leads him to insist on the supremacy of homosexual culture.
In an interview with The Pillar, Cardinal Hollerich remarks: “In Japan, I got to know a different way of thinking. The Japanese don’t think in terms of the European logic of opposites. We say: It is black, therefore it is not white. The Japanese say: It is white, but maybe it is also black. You can combine opposites in Japan without changing your point of view.” https://www.pillarcatholic.com/p/who-is-cardinal-hollerich .
Three snapshots, plus a conclusion:
FIRST, from the internet we learn: “Onmyōdō (陰陽道, also In’yōdō, lit. ‘The Way of Yin and Yang’) is a system of natural science, astronomy, almanac, divination and magic that developed independently in Japan based on the Chinese philosophies of yin and yang and wuxing (five elements).”
SECOND, and: “It is a system of belief based on the ancient Chinese theories of Yin and Yang and of the five elements and the magical practices that developed after it was introduced into Japan. Its traces are still found in the life of- today’s Japanese.”
THIRD, and: “Yang elements include light, fire, rain, and the heavens. Yin elements include darkness, water, wind, and the earth. Male traits are yang, and female traits are yin. Yang qualities are active, while yin qualities are passive. Everything in the universe results from the interaction of yin and yang.”
CONCLUSION: Who needs supernatural revelation from a Triune God, and the Gospel of the incarnate Jesus Christ, (or Veritatis Splendor and moral absolutes!) when these can be replaced—synodally!—with Yin and Yang? Who needs binary sexuality (black and white?) when the interreligious dispensation—according to Shinto Master Hollerich—is the “interacting” and harmonized, big-tent, grey, middle-ground “third option” of homosexuality (and by extension all of gender theory)?