Posted on 09/17/2010 9:00:14 AM PDT by markomalley
Visit to the Archbishop of Canterbury
Address of the Holy Father
17 September 2010
Your Grace,
It is a pleasure for me to be able to return the courtesy of the visits you have made to me in Rome by a fraternal visit to you here in your official residence. I thank you for your invitation and for the hospitality that you have so generously provided. I greet too the Anglican Bishops gathered here from different parts of the United Kingdom, my brother Bishops from the Catholic Dioceses of England, Wales and Scotland, and the ecumenical advisers who are present.
You have spoken, Your Grace, of the historic meeting that took place, almost thirty years ago, between two of our predecessors – Pope John Paul the Second and Archbishop Robert Runcie – in Canterbury Cathedral. There, in the very place where Saint Thomas of Canterbury bore witness to Christ by the shedding of his blood, they prayed together for the gift of unity among the followers of Christ. We continue today to pray for that gift, knowing that the unity Christ willed for his disciples will only come about in answer to prayer, through the action of the Holy Spirit, who ceaselessly renews the Church and guides her into the fullness of truth.
It is not my intention today to speak of the difficulties that the ecumenical path has encountered and continues to encounter. Those difficulties are well known to everyone here. Rather, I wish to join you in giving thanks for the deep friendship that has grown between us and for the remarkable progress that has been made in so many areas of dialogue during the forty years that have elapsed since the Anglican-Roman Catholic International Commission began its work. Let us entrust the fruits of that work to the Lord of the harvest, confident that he will bless our friendship with further significant growth.
The context in which dialogue takes place between the Anglican Communion and the Catholic Church has evolved in dramatic ways since the private meeting between Pope John XXIII and Archbishop Geoffrey Fisher in 1960. On the one hand, the surrounding culture is growing ever more distant from its Christian roots, despite a deep and widespread hunger for spiritual nourishment. On the other hand, the increasingly multicultural dimension of society, particularly marked in this country, brings with it the opportunity to encounter other religions. For us Christians this opens up the possibility of exploring, together with members of other religious traditions, ways of bearing witness to the transcendent dimension of the human person and the universal call to holiness, leading to the practice of virtue in our personal and social lives. Ecumenical cooperation in this task remains essential, and will surely bear fruit in promoting peace and harmony in a world that so often seems at risk of fragmentation.
At the same time, we Christians must never hesitate to proclaim our faith in the uniqueness of the salvation won for us by Christ, and to explore together a deeper understanding of the means he has placed at our disposal for attaining that salvation. God “wants all to be saved, and to come to the knowledge of the truth” (1 Tim 2:4), and that truth is nothing other than Jesus Christ, eternal Son of the Father, who has reconciled all things in himself by the power of his Cross. In fidelity to the Lord’s will, as expressed in that passage from Saint Paul’s First Letter to Timothy, we recognize that the Church is called to be inclusive, yet never at the expense of Christian truth. Herein lies the dilemma facing all who are genuinely committed to the ecumenical journey.
In the figure of John Henry Newman, who is to be beatified on Sunday, we celebrate a churchman whose ecclesial vision was nurtured by his Anglican background and matured during his many years of ordained ministry in the Church of England. He can teach us the virtues that ecumenism demands: on the one hand, he was moved to follow his conscience, even at great personal cost; and on the other hand, the warmth of his continued friendship with his former colleagues, led him to explore with them, in a truly eirenical spirit, the questions on which they differed, driven by a deep longing for unity in faith. Your Grace, in that same spirit of friendship, let us renew our determination to pursue the goal of unity in faith, hope, and love, in accordance with the will of our one Lord and Saviour Jesus Christ.
With these sentiments, I take my leave of you. May the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all (2 Cor 13:13).
Your Holiness, brother bishops, brothers and sisters in Christ:
It is a particular pleasure that on this historic occasion we are able to come together as bishops of the Roman Catholic and Anglican churches in this country to greet you, Your Holiness, during a visit which we all hope will be of significance both to the Church of Christ and to British society. Your consistent and penetrating analysis of the state of European society in general has been a major contribution to public debate on the relations between Church and culture, and we gratefully acknowledge our debt in this respect.
Our task as bishops is to preach the Gospel and shepherd the flock of Christ; and this includes the responsibility not only to feed but also to protect it from harm. Today, this involves a readiness to respond to the various trends in our cultural environment that seek to present Christian faith as both an obstacle to human freedom and a scandal to human intellect. We need to be clear that the Gospel of the new creation in Jesus Christ is the door through which we enter into true liberty and true understanding: we are made free to be human as God intends us to be human; we are given the illumination that helps us see one another and all created things in the light of divine love and intelligence. As you said in your Inaugural Mass in 2005, recalling your predecessor’s first words as pope, Christ takes away nothing “that pertains to human freedom or dignity or to the building of a just society. … If we let Christ into our lives we lose absolutely nothing of what makes life free, beautiful and great. Only in his friendship is the great potential of human existence revealed.” [Inaugural Homily, Rome, 24 April 2005]
Our presence together as British bishops here today is a sign of the way in which, in this country, we see our task as one and indivisible. The International Anglican-Roman Catholic Commission on Unity and Mission has set before us all the vital importance of our common calling as bishops to be agents of mission. Our fervent prayer is that this visit will give us fresh energy and vision for working together in this context in the name of what a great Roman Catholic thinker of the last century called ‘true humanism’ – a passionate commitment to the dignity of all human beings, from the beginning to the end of life, and to a resistance to every tyranny that threatens to stifle or deny the place of the transcendent in human affairs.
We do not as churches seek political power or control, or the dominance of Christian faith in the public sphere; but the opportunity to testify, to argue, sometimes to protest, sometimes to affirm – to play our part in the public debates of our societies. And we shall, of course, be effective not when we have mustered enough political leverage to get our way but when we have persuaded our neighbours that the life of faith is a life well lived and joyfully lived.
In other words, we shall be effective defenders or proclaimers of our faith when we can show what a holy life looks like, a life in which the joy of God is transparently present. And this means that our ministry together as bishops across the still-surviving boundaries of our confessions is not only a search for how we best act together in the public arena; it is a quest together for holiness and transparency to God, a search for ways in which we may help each other to grow in the life of the Holy Spirit. As you have said, Your Holiness, “a joint fundamental testimony of faith ought to be given before a world which is torn by doubts and shaken by fears.” [‘Luther and the Unity of the Churches’, 1983]
In 1845, when John Henry Newman finally decided that he must follow his conscience and seek his future in serving God in communion with the See of Rome, one of his most intimate Anglican friends and allies, the priest Edward Bouverie Pusey, whose memory the Church of England marked in its liturgical calendar yesterday, wrote a moving meditation on this “parting of friends” in which he said of the separation between Anglicans and Roman Catholics: “it is what is unholy on both sides that keeps us apart”.
That should not surprise us: holiness is at its simplest fellowship with Christ; and when that fellowship with Christ is brought to maturity, so is our fellowship with one another. As bishops, we are servants of the unity of Christ’s people, Christ’s one Body. And, meeting as we do as bishops of separated church communities, we must all feel that each of our own ministries is made less by the fact of our dividedness, a very real but imperfect communion. Perhaps we shall not quickly overcome the remaining obstacles to full, restored communion; but no obstacles stand in the way of our seeking, as a matter of joyful obedience to the Lord, more ways in which to build up one another in holiness by prayer and public celebration together, by closer friendship, and by growing together both in the challenging work of service for all whom Christ loves, and mission to all God has made.
May this historic visit be for all of us a special time of grace and of growth in our shared calling, as you, Your Holiness, bring us the word of the Gospel afresh.
© Rowan Williams 2010
The Archbishop’s Gift to the Pope:
The Archbishop gave the Pope a leather-bound diptych (two pictures hinged together) of facsimile full-page illuminations from the Lambeth Bible – a mid-12th-century volume of the Bible in Romanesque style widely thought to have been written and illustrated at Canterbury, which featured in the Palace Library’s 400th anniversary exhibition this summer.
The left-hand panel depicts key moments in the book of Genesis—the Hospitality of Abraham, Jacob’s Ladder, and the Sacrifice of Isaac). The right-hand panel is a rare form of the Jesse Tree (featuring the prophets, the allegorical virtues, the evangelists, the Church and the Synagogue, the Virgin Mary, and Christ filled with the seven-fold gifts of the Spirit).
Together these two panels represent the great sweep of the Biblical story from Genesis to Christ and the Church.
The Pope viewed the original of the Jesse Tree illumination at the end of his Private Meeting with the Archbishop.
A photograph of the gift is available on request.
The small number of Lambeth Palace Library treasures on display for Pope Benedict were as follows:
I think you mean St Thomas a-Becket, who was assassinated in Canterbury Cathedral.
Imagine the conversation:
“So, Rowan, how are those lesbian bishops working out for you?”
LOL. You broke his code.
“It is not my intention today to speak of the difficulties that the ecumenical path has encountered and continues to encounter.”
You’re right. Good catch.
St. Thomas of Canterbury was Thomas à Becket, Archbishop of Canterbury, murdered by Henry II’s knights in 1170, long before the Anglican schism of Henry VIII. He is venerated as a saint and martyr by both the Catholic Church and the Anglicans.
PING
Visiting Canterbury Cathedral was our cheapest holiday treat when I was growing up. I must have been visited the site of Beckett’s death perhaps eight times.
Mysterious place, that Cathedral. Wonderful fun for a child to walk around.
Traditional Anglican ping, continued in memory of its founder Arlin Adams.
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Humor: The Anglican Blue
Speak the truth in love. Eph 4:15
“On the one hand, the surrounding culture is growing ever more distant from its Christian roots, despite a deep and widespread hunger for spiritual nourishment.”
A veiled insight to the political decision to allow openly homosexual priests in the Anglican Communion... knowing full well that the Church would never accept that position... therefore prolonging the union.
“St. Thomas of Canterbury” is Thomas a Becket, not Thomas More.
The Pope mentioned More in his speech to Parliament..
“.. I recall the figure of Saint Thomas More, the great English scholar and statesman, who is admired by believers and non-believers alike for the integrity with which he followed his conscience, even at the cost of displeasing the sovereign whose ”good servant” he was, because he chose to serve God first. The dilemma which faced More in those difficult times, the perennial question of the relationship between what is owed to Caesar and what is owed to God, allows me the opportunity to reflect with you briefly on the proper place of religious belief within the political process.”
The Pope’s speech in Westminster Hall – full text
http://www.freerepublic.com/focus/f-religion/2591169/posts
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