The Vatican and Russia J. Allan.02-01.04
Anglican, the word of Rome J.Allan. 02.01.04
02-01.04
TThe Vatican and Russia
During his 25-year pontificate Pope John Paul II has had no greater ecumenical priority than Russian Orthodoxy, and one could argue he's also had no greater source of frustration. 2003 was another maddeningly up-and-down year, with every sign of progress matched by a relapse into hard feelings.
The fate of Catholic/Russian Orthodox relations is of consequence not just because of John Paul's sentimental Slavic attachment, but because it could play an important role in drawing the 250-million strong block of Eastern Orthodox peoples, concentrated in Russia and the Balkans, more firmly into the Western orbit.
The year began on Jan. 13 with a highly unusual papal dressing-down of the Russian government for the way it had been harassing Catholic priests regarding visas, and generally making life difficult for the country's small Catholic community. An official of the Moscow Patriarchate testily shot back that Russia's Catholics are "fully free to pray and engage in public activities. This freedom is enough, because the Catholic churches barely have enough believers to fill them, as the idea of a large-scale Catholic mission to Russia has failed."
Yet four days later, Catholic Bishop Vincent Paglia of Terni, Italy, a key figure in the Community of Sant'Egidio, was in Moscow handing over relics of St. Valentine to Russian Orthodox officials, with smiles and good cheer all the way around. Moreover, the Russian government soon granted a permanent residence permit to Bishop Clemens Pickel after refusing visas to Bishop Jerzy Mazur and several Catholic priests.
Throughout the early months of 2003, there was speculation that a much-desired papal trip to Russia might materialize in conjunction with a possible August visit to Mongolia. The occasion would be the return of the Madonna of Kazan, a famed Russian Orthodox icon that for complicated historical reasons is currently in the papal apartments. After preliminary plans for a Kazan stopover were leaked, however, the Orthodox scotched the idea, saying that disputes over Catholic "proselytism" in Russia and Ukraine would have to be solved first.
In the end, the whole project for a visit to Mongolia collapsed.
Catholic/Orthodox recrimination was further intensified May 17, when the Vatican elevated two apostolic administrations in Kazakhstan to dioceses. The move was taken by the Moscow patriarchate, which claims Kazakhstan as its "canonical territory," as another indication of Catholic expansionism.
Yet also in September, Metropolitan Kyrill of Smolensk and Kalilinigrad, the number two figure in the Russian Orthodox hierarchy, sounded almost ebullient about Catholic/Orthodox relations at a Sant'Egidio gathering.
"This is a season in which dialogue, beyond the incomprehensions of the past, is possible," he said. "People say that the Orthodox are closed to dialogue, but if that were true, I wouldn't be here."
On Nov. 5, 2003, Russian President Vladimir Putin visited John Paul II. He downplayed the idea of a papal trip.
"Christianity is at the base of European culture and European identity," Putin said. "Thus I consider my objective not so much making it possible for the pope to come to Russia, as favoring Christian unity with every opportune step."
In the end, John Paul II may be fated to play the role of Moses on Catholic/Russian Orthodox relations: he has led the two communities through the wilderness, but it may be up to someone else to enter the promised land.
(The Word from Rome.John Allan. 02.01.04)
Back page ecumenism
Anglican/Roman Catholic Relations
Ecumenical experts say the Anglican/Catholic dialogue, institutionalized in the Anglican-Roman Catholic International Commission, would easily win the prize for the most gentlemanly and professional relationship in divided Christianity.
Despite those good vibes, the dialogue hit a serious crisis in 2003.
The year opened with a story that seemed to hint at progress, as well as the pope's personal generosity. On Feb. 23, Prime Minister Tony Blair of England, along with his wife Cherie, attended Mass in John Paul's private apartment. Reports afterwards were muddled, but it now seems clear that Blair did indeed receive communion from John Paul. While this was a sign of respect for Blair, it also suggests an ecumenical sensitivity from John Paul towards Anglicanism.
Another positive sign came Oct. 4-5, with the visit of Archbishop of Canterbury Rowan Williams. It marked the 12th occasion since Dec. 2, 1960, when Geoffrey Fisher paid his respects to Pope John XXIII, that an archbishop of Canterbury has visited the pope. This was the first time the archbishop did so at the beginning of his term, almost as if the new archbishop was being "confirmed" in his ministry by the Bishop of Rome.
The visit, however, also unfolded under the shadow of the crisis within Anglicanism set off by three developments concerning homosexuality:* The diocese of New Westminster in Canada issued a formal rite for the blessing of same sex unions;
* The diocese of New Hampshire elected Gene Robinson as the first openly gay bishop in the Anglican Communion. The Episcopal Church of the United States confirmed the election and Robinson was consecrated;
* Jeffrey John, who acknowledges a homosexual orientation but says he is celibate, was elected bishop of the diocese of Reading in England. John later withdrew.These developments, especially Robinson's consecration, threatened to generate a schism within Anglicanism. They also posed serious consequences for the relationship with Catholicism. A February meeting in Seattle of the International Anglican-Roman Catholic Commission for Unity and Mission, a new body created to work out a common statement of faith, was put on hold.
While most observers believe the crisis will not produce significant defections to the Catholic Church, the potential for such traffic will be one of the stories to watch in 2004.
At the same time, experts say the crisis could unexpectedly bring Anglicans and Catholics closer together. Williams has offered, and the Vatican has accepted, the formation of an ad-hoc subcommittee to consider the ecclesiological implications of the Anglican crisis. In effect, Roman Catholics have been offered a voice in Anglican reflections about identity and structures. Depending on how things go, the current crisis could thus end up being remembered as a moment in which Anglicans and Catholics began to address "internal" problems in common.
