Recent events suggest the Catholic Church is beginning a new era in its
attitude to other Churches and faiths. Similarities with the beginning
of the papacy of Pope John XXIII are inevitable.
The key factor may be
that Pope Francis takes a more relaxed attitude to those who are not
technically of the same persuasion, emphasising, as did Pope John,
values and approaches which are held in common rather than differences
in doctrine.
It was the 1963 encyclical Pacem in Terris that set out the
possibility that Catholics could work with “people of goodwill” outside
the Church, until then frowned upon.
That may now be part of the
Catholic wallpaper, taken for granted as obvious, but it has not been
translated into specific joint projects to the extent it could have
been.
Benedict XVI’s ecumenical priorities were more to do with
resolving issues from the Church’s own past. He put great store by the
possibility of reconciliation with the Vatican II-denying Society of St
Pius X, and encouraged long and tortuous conversations which seemed to
be going nowhere from the start, given the non-negotiables on both
sides.
He reversed decades of church policy by re-authorising the
celebration of the Tridentine Rite, which seemed not just a gesture
towards the Lefebvrists but a reactionary move in liturgical policy
generally, as did the imposition of a severely inadequate, if
linguistically more accurate, translation of the Mass into English.
Pope
Francis, who now celebrates his first 100 days in office, has had open
and frank conversations with such as the Ecumenical Patriarch
Bartholomew I and the new leader of the Anglican Communion and
Archbishop of Canterbury, Justin Welby.
Pope Francis graciously thanked
members of the Church of England for their understanding of what it was
that prompted Benedict to set up the Anglican ordinariate – inviting the
comment that even if Anglicans understood it, Catholics still do not.
Maybe it is now destined to wither on the vine.
It had some value as
proof that the Catholic Church would not want to impose a uniform
cultural style on other Churches which wished to come into full
communion with it, but that issue has not been high on the ecumenical
agenda in recent years.
The extended visit to Britain of
Cardinal Jean-Louis Tauran, president of the Pontifical Council for
Interreligious Dialogue, seems much more emblematic of the priorities of
the present Pope than of his immediate predecessor.
Benedict repaired
most of the damage he did to Catholic-Muslim relations with his
ill-advised Regensburg address in 2006. But he remained alarmed by the
dangers of religious relativism in a way that his successor is clearly
not.
One of Francis’ first acts, washing the feet of a Muslim woman on
his first Maundy Thursday service as Pope, continues to resonate.
But
the hermeneutic of continuity still links the two papacies. The
announcement of joint commemorations of the Reformation with the
Lutheran Church in Germany will open up new possibilities under Francis,
but they are the fruit of talks initiated under Benedict and with his
goodwill.
Nevertheless, it is clear that Catholicism is looking to the
future again, not to the past. That could energise a lot of people whose
faith had grown stale.