The first principle of the Ordinariate is then about Christian unity. St. Basil the Great, the Church’s greatest ecumenist, literally expended his life on the work of building bridges between orthodox brethren who shared a common faith, but who had become separated from one another in a Church badly fragmented by heresy and controversy. He taught that the work of Christian unity requires deliberate and ceaseless effort...St. Basil often talked with yearning about the archaia agape, the ancient love of the apostolic community, so rarely seen in the Church of his day. This love, he taught, is a visible sign that the Holy Spirit is indeed present and active, and it is absolutely essential for the health of the Church.

- Msgr. Jeffrey Steenson, Homily on the Occasion of his Formal Institution as Ordinary

Saturday, November 28, 2009

Ecclesiology: The True Stumbling Block for non-Catholics

Fr. Hunwicke has a great post that very succinctly deals with ordination and ecclesiology in such a way as to make clear that the tradition of male priests is a necessary reflection of the Trinity.

One Father
Rowan Williams asks whether, "when so much agreement has been firmly established in first order matters about the identity and mission of the Church, it is really justifiable to treat other issues as equally vital for its health and integity". And: "In what way does the prohibition against ordaining women so enhance the life of communion, reinforcing the essential character of filial and communal holiness as set out in Scripture and tradition and ecumenical agreement, that its breach would compromise the purposes of the Church as so defined?" Behind this surely lurks a question which, if we are honest, many of us sometimes have worried about: " How do we present to the world a gloomy prohibition against Women Clergy as being positive Good News?"

The answer is in Rowan's own summary of the new consensual ecclesiology: "God is eternally a life of three-fold communion; and if human persons are to be reconciled to God and restored to the capacity for which they were made, they must be included in that life of communion. The incarnation of God the Son recreates in human persons the possibility of filial relation with the Father ... etc". The Church images and embodies that divine life of communion in which the Father stands as as the principal of unity because he is the pege theotetos or its arche, the Source of Godhead...

Read the rest at Fr. Hunwicke's blog Liturgical Notes.

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