Kung has some harsh words for the recent apostolic constitution from the Vatican seeking to bring Anglo-Catholics into the Roman fold:
As I wrote in 1967, “a resumption of ecclesial community between the Catholic church and the Anglican church” would be possible, when “the Church of England, on the one side, shall be given the guarantee that its current autochthonous and autonomous church order under the Primate of Canterbury will be preserved fully” and when, “on the other side, the Church of England shall recognise the existence of a pastoral primacy of Petrine ministry as the supreme authority for mediation and arbitration between the churches.” “In this way,” I expressed my hopes then, “out of the Roman imperium might emerge a Catholic commonwealth.”
But Pope Benedict is set upon restoring the Roman imperium. He makes no concessions to the Anglican communion. On the contrary, he wants to preserve the medieval, centralistic Roman system for all ages – even if this makes impossible the reconciliation of the Christian churches in fundamental questions. Evidently, the papal primacy – which Pope Paul VI admitted was the greatest stumbling block to the unity of the churches – does not function as the “rock of unity”. The old-fashioned call for a “return to Rome” raises its ugly head again, this time through the conversion particularly of the priests, if possible, en masse. In Rome, one speaks of a half-million Anglicans and 20 to 30 bishops. And what about the remaining 76 million? This is a strategy whose failure has been demonstrated in past centuries and which, at best, might lead to the founding of a “uniate” Anglican “mini-church” in the form of a personal prelature, not a territorial diocese. But what are the consequences of this strategy already today?
First, a further weakening of the Anglican church. In the Vatican, opponents of ecumenism rejoice over the conservative influx. In the Anglican church, liberals rejoice over the departure of the catholicising troublemakers. For the Anglican church, this split means further corrosion. It is already suffering from the consequences of the heedless and unnecessary election of an avowed gay priest as bishop in the US, an event that split his own diocese and the whole Anglican communion. This friction has been enhanced by the ambivalent attitude of the church’s leadership with respect to homosexual partnerships. Many Anglicans would accept a civil registration of such couples with wide-ranging legal consequences, for instance in inheritance law, and would even accept an ecclesiastical blessing for them, but they would not accept a “marriage” in the traditional sense reserved for partnerships between a man and a woman, nor would they accept a right to adoption for such couples.
Second, the widespread disturbance of the Anglican faithful. The departure of Anglican priests and their re-ordination in the Catholic church raises grave questions for many Anglicans: are Anglican priests validly ordained? Should the faithful together with their pastor convert to the Catholic church?
Third, the irritation of the Catholic clergy and laity. Discontent over the ongoing resistance to reform is spreading to even the most faithful members of the Catholic church. Since the Second Vatican Council in the 60s, many episcopal conferences, pastors and believers have been calling for the abolition of the medieval prohibition of marriage for priests, a prohibition which, in the last few decades, has deprived almost half of our parishes of their own pastor. Time and again, the reformers have run into Ratzinger’s stubborn, uncomprehending intransigence. And now these Catholic priests are expected to tolerate married, convert priests alongside themselves. When they want themselves to marry, should they first turn Anglican, and then return to the church?
Just as we have seen over many centuries – in the east-west schism of the 11th century, in the 16th century Reformation and in the First Vatican Council of the 19th century – the Roman thirst for power divides Christianity and damages its own church. It is a tragedy.
Now, I realize that in the minds of many Kung is simply an ultra-liberal Catholic who should be cast out into the street. I can’t really say. I haven’t read enough of his work to really know. But something about this doesn’t really sound crazy to me. It actually sounds kind of honest.
H/T: Sub Ratione Dei