sign in sign up
<<
Home , Branch Theory, Catholicity, Hell in Catholicism, One true church

Fordham University Masthead Logo DigitalResearch@Fordham

Philosophy Faculty Publications Philosophy

1960 Ecumenical , by Otto Karrer, translated by Gerard Farley Gerard Farley Fordham University, [email protected]

Follow this and additional works at: https://fordham.bepress.com/phil_facultypubs Part of the Commons, Comparative Methodologies and Theories Commons, and the Philosophy Commons

Recommended Citation Farley, Gerard, "Ecumenical Catholicity, by Otto Karrer, translated by Gerard Farley" (1960). Philosophy Faculty Publications. 5. https://fordham.bepress.com/phil_facultypubs/5

This Article is brought to you for free and open access by the Philosophy at DigitalResearch@Fordham. It has been accepted for inclusion in Philosophy Faculty Publications by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected].

ECUMENICAL CATHOLICITY OTTO KARRER

TN HIS BOOK, Insights, Martin Buber life). Neither do they lie in the inner ·*• writes: What weight do all misguided relation between faith and , discussions on God's essence and opera­ in regard to the as participat­ tions have when contrasted with the ing in the One Sacrifice of , one truth that all men, who have ad­ and bearing the imprint of the trans­ dressed God, have the same God in figured Lord (as "substance" under the mind? Let us carry this thought over to sacramental veils), nor in the ordering historic Christianity: How significant of the spirit to a proper authority, of are the plurality and division when con­ the community to its . Within re­ trasted with the one truth that all who cent decades, by means of research in have been called by Christ in faith have , and as a result of ecu­ Him in mind? The ecumenical meet­ menical declarations, all these questions ings and endeavors made by Protestants have led, on the Protestant side, to a and Catholics have reminded us that in re-examination of old positions, and to spite of the deep differences that exist a positive evaluation of doc­ among , they all want to be trine—and simultaneously, to a rectifica­ loyal to the same truth (L. Newbigin).1 tion of our corresponding counter-Re­ Divisive differences no longer arise formation attitudes. The divisive factor from the old controversial questions in ecclesiastical life today is rooted in concerning the of man (the the question: what is the ? grace of God before and in all human endeavors), nor from questions concern­ TN THE FIRST PLACE we should mention ing the relation between Scripture and •*• the idea of the Church prevalent in Tradition (the apostolic revelation stated Eastern . The "sobornost," in Holy Scripture as the fundamental the fraternal solidarity of the independ­ norm of all later relevations, and of all ent episcopal churches, regards unity as legitimate expressions of ecclesiastical a mystical ideal without a divinely placed center in the Papacy. In itself, Fr. Otto Karr er is an eminent Ger­ this mystical magnetism would appear man theologian, best known in this as a type of bridge between the Roman country for his THE RELIGIONS OF MAN­ Catholic and the Protestant ideas of the KIND (Sheed & Ward), This article, from Church; it falls short, however, of bib­ the April 1959 HOCHLAND—one of the lical unity. "Each of these churches is most distinguished Catholic intellec­ a replica of the others, and in regard tual reviews in the world—Kaiser Lud­ to its divine prerogatives, each is as wigsplatz 6, Munich 15, Germany, $4 JO much 'the complete Church* as all taken a year—reflects the spirit of ecumenical together; each is equal to the other, each discussion going on in Germany between independent and fully endowed with a limited number of Catholics and a powers of the Spirit. All of this, how­ small but significant group of Protes­ ever, rests upon a denial of a Church tants. Fr. Karrefs reflections, particular­ divinely founded and commissioned, a ly his emphasis on what he considers divinely organized totality. And this is the "pre-theological" problem, should a position unknown to Holy Scripture" be of value to a wider audience. (Newman). 56 CROSS CURRENTS

A second explanation of ecclesiastical with several important movements in­ unity starts with historical separations spired by a desire for unity among the and seeks to reconcile itself with given churches, which, in contrast with world conditions. It makes a virtue out of ne­ , views discussions with Ro­ cessity, a type of ideal position wherein man Catholics as the most pressing task one either escapes from historical forms of Christian consciousness in our coun­ to "an invisible church of love" or into try. They have banded into the "Mi­ the dilemma of a church composed of chaelsbruderschaft" and in the "Samm­ many similar branches. The "invisible lung," and have produced a whole se­ Church" is no longer maintained by the­ ries of works with the object of com­ ologians who believe in the authenticity munity: Credo ecclesiam (1955), Die of the . The "branch theory," de­ Katholizität der Kirche (1957) and Ka­ veloped by Anglican theologians in the tholische (1958). The two last century, was rejected by Leo XIII groups led by K. B. Ritter, W. Stählin and again by Pius XI. The Anglicans and H. Asmussen with their lay and themselves now take a somewhat more theologian friends, though numerically sober viçw of it. Newbigin says: "The small, represent a leaven within German unity of the Church is not a union with . They do not consider the friends chosen by us; it is, rather, the conditions of union with as given; Unity specified by Christ Himself. For rather they hold that since the convul­ this reason I can view the image of sion of the Reformation, and by means unity in the sense of a confederation of the consciousness initiated at the only as an error ... for it offers unity , the without repentance." has risen above the negative polemic in The idea which the Anglo-Saxon wing which the Reformation was enmeshed. of world ecumenism has in mind today These serious attitudes towards the pres­ represents an essential step ahead when ent appearance of the papal Church contrasted with this happily optimistic have not been unmeaning for theolo­ dream of a federal Church: "Catholicity gians of Ecumenical Catholicity—rather from the (historically formed) fragments they voice a Protestant self-probing and of the apostolic tradition" is what W. an invitation for a corresponding peni­ Nichols calls it. According to this view, tential preparation in the Catholic the Church of the apostles has suffered Church. Surely, it is our responsibility severe historical disturbances. Instead of to listen to this invitation. a Catholica we have a battlefield made The editors of the writings I have up of a huge Christian arena, in which mentioned did not expect complete differing and mutually-estranged groups agreement from the Catholic side. But of men build their divided chapels or the statement from an influential place pavilions out of the relics of a Holy that it was the old "branch-theory" Cathedral. "Christ in His totality is hid­ came as a surprise to them. The pref­ den (latent) in each church fragment ace of Asmussen and Stählin to the and only in a united church will he be book The Catholicity of the Church revealed (patent)," says O. Tomkins. was used as evidence for this interpre­ VITTHETHER INFLUENCED by these writ- tation. "We believe that the divided ™ ings or not, the fact remains that members of the One Holy Catholic and Protestant theologians in Germany are Apostolic Church are being moved to­ very close to this basic position in their wards each other not only through their most recent writings. We are concerned diaspora existence in a non-Christian OTTO KARRER 57 world, but also through their own inner understand by the 'branch-theory* that history. The future of the whole Chris­ the differing church bodies are related tian church cannot be thought of with­ to each other as are the branches of a out a renewed and deepened relation­ tree, I do not share this concept at all ship between the divided church and I cannot understand how anyone bodies." Then there is Stählin's state­ could come to the conclusion that I do. ment at the beginning of his article: At the same time I would not contest "The proper relationship of the divided the fact that this theory has a kernel churches, especially of the two great of truth in it; however, it cannot ex­ branches of western , is a press the awareness of culpable division vital question not only for the Chris­ and of passionate responsibility for the tian church itself . . . but also for the unity of the Church." Thus the discus­ preservation and care of the total in­ sion is about the empirically culpable heritance which we in Europe and the origin and presence of a divided church entire West have to administer." Does and not of the proper variety of devel­ the idea of a federated church lie in opment within the One Church. Fur­ these words? The authors speak of thermore we are not speaking of the "Christian churches" as is the custom Church as an abstract concept; we speak in modern phraseology; the interpreta­ of it rather in its historical existence. tion of this phrase depends upon the Christ lives in the history of His body; total context wherein it is found. A very the Church is made up of men in space well-known Catholic theologian speaks and time—of men who are sinners, but of "the mysterious rent which has sep­ who through the Spirit of Christ and arated the Church for centuries," but it the gifts of grace are made holy. For would be hard for anyone reading it in centuries now the crime of division lies context to interpret this as "the branch- over all Christianity. It is this that the theory." These writers are not speaking, authors of Ecumenical Catholicity are in an abstract world of ideas, of the talking about. They have gained from various parts whose sum would for the us the impression that we, forced by first time constitute the whole Church. historical awareness, are ready to ac­ They do not speak of a tree with many knowledge a co-culpability for the emer­ branches, whose very plurality belongs gence of the split, but that we have not to the life and fruitfulness of the drawn the de facto conclusions from it. Church. They are, rather, talking about Instead, in our self- of being something entirely different—of the no­ the true children of Abraham, we have torious fact that Christianity is split in expected reflection and repentance only its historical development. Subscribers from others, without reviewing our part to the "branch-theory" are reassured by in the affair. In a discussion in Richard this fact. The prophets of Ecumenical Bauman's Rock of the World, K. B. Rit­ Catholicity are deeply disturbed by it, ter (certainly no enemy of the Catholic because this historical reality contradicts Church) says that the situation is ap­ the idea and mission of the Church, and parently not hopeless, because the Cath­ they are, consequently, calling loudly for olic Church explains itself as essentially a consideration of Unity. I felt obliged an apostolic authority. The only ques­ to ask the writers themselves—one oral­ tion is: "How does this apostolic au­ ly, the other in writing, about their at­ thority understand itself? Does it re­ titudes. Asmussen said: "a gross misun­ gard its spiritual authority as given once derstanding!" Stählin wrote me: "If you and for all (unconditionally) and total- 58 CROSS CURRENTS

ly at its disposition, or as bound to the from each other, and all who followed resurrected Lord and His Spirit? Does inherited this tradition. On one side was it realize that an authority is recognized the Catholic tradition and on the other in the measure to which it exercises it­ the Protestant, and people were mem­ self in sacrificial service to the bers of one or the other because they and in the spirit of love, and is it thus were so born and raised. In other words, prepared at any time to be called back the historical separation and division of to obedience to Christ? The dogmatic Christianity by political powers into two difference between Protestant and Ro­ different life-streams did not result in man theology is, according to Protes­ the same Christian content remaining tants, that what constitutes untarnished in both of them. Objective­ in the Church is not free from biblical ly speaking the fullness of Christian be­ criticism and thus from self-examination ing is present only in the Church which and penitence." preserves the authority of the Here we are actually at the core of and of the papacy. It is, however, also the church question. But before we go true that Protestant Christianity carries into the question of the promise, and with it from its origins the well-springs the problem of authority and its spirit­ of life, whose spirit is that of the One ual application, a reflection on the his­ Church. torical reasons for the split is necessary. We must work for only one thing: ("Knowledge of the different confessions that is, to heal the broken unity through must always be historically oriented," mutual reflection on the apostolic in­ says H. Jedin.) An obscuration of the heritance, and to draw nearer to "per­ biblical idea of the Church arose fect unity." If each wanted through lack of clarity concerning the to glorify its inheritance at the expense extent and limits of the Refoipiation, of the others, it would amount to a as well as through the overall disrup­ deepening of unrest and would mean tion of spiritual authority and the not listening to Christ. It is both truth­ worldliness of the Renaissance papacy. ful and in conformity with the com­ The call for a council should have been mand of the Lord to recognize the his­ made; that it was not made in the en­ torically continuing division as involv­ suing years was largely due to the hesi­ ing mutual guilt, and in the spirit of tation of the . Had it not hesitated so long through fear of un­ Christian repentence "to avoid every­ wanted reforms enforced by a council, thing which can reasonably offend the everything would have taken a different other," (P. Ch. Boyer, Rome) and, for turn (at least as far as human reckon­ the sake of Christ, to do all that can be ing goes) and there would have been done for unity. The representatives of no split. The later refusal of the Prot­ Ecumenical Catholicity have given me estants to respond to the bull calling personally a deep impression of their them to the council of Trent in 1537 moral and theological work for unity— was, in view of the divided purposes of and indeed precisely in relation to the the Protestant theologians, "a political crucial position of the Church, the apos­ decision carried out by princes and mag­ tolic succession of the See of Peter. But istrates" (Jedin). The division thus set they do not expect us to act like the a precedent which speaks harshly for "holy possessors," as if we had nothing the members of the Kingdom of God. to contribute, as if we were a pure like­ Quite simply there was a growth away ness of the apostolic church. OTTO KARRER 59

TN REGARD to the succession to author- teenth and seventeenth centuries and •*• ity, the uses its fa­ then caught up in renewals and litiga­ miliar words for office (arche and exou- tions until the Vatican and post-Vatican sia), evidently because of their concep­ discussions over the relationship of the tual proximity to "lordship" or "power to the episcopate under the of disposal" when it is speaking of the aegis of curial centralism. So far as the political realm and the realm of the valuation of the papacy was concerned, synagogue. They are never used in an the Reformation was a revolution which ecclesiastical sense. In this context the sought refuge from a desperate situa­ word diakonia is used, i.e. service to the tion in German corporate law. Accord­ in responsibility to the ing to the characterization made by a Lord and in the spirit of brotherhood. Lutheran ecclesiastical jurist, what re­ On this point both Catholic and Prot­ mained were "functional sees without estant exegetes are unanimous. With orders (ordo)." Instead of the intended this purpose in mind the apostles ap­ union with the ancient church, there pointed "shepherds" to the communi­ was a union with the authority of the ties who, in their turn, could pass on provincial princes, and instead of the their particular responsibilities to spiritual fatherhood and sonship between worthy men of good reputation, or even Paul and Timothy, between the conse- crator and the consecrated, the to worthy men proposed by the commu­ took on an entirely new educative mean­ nity. Those men who had been installed ing, detached from the personal tradi­ by others, through the holy signs of the tion. The biblical way is the personal laying on of hands and the call of transmission of the responsible service the spirit, were then called "those es­ of the shepherd. God has taken men into tablished by the ," and so His service. The Lord says to his apos­ form "from the very beginning, for all tles: "He who hears you, hears Me." time, the connecting links which come Paul writes to Timothy: "Protect the from eternity into time" (K. H. Schel- good entrusted to you by the Holy Spir­ kle). The liturgical prayers of consecra­ it and give it to the keeping of men tion in both the West and the East you can trust who are assigned the task show that the post-apostolic church of teaching it to others." The Lutheran was well aware of this idea of "holy theologian H. Asmussen says, "Under authority." It was not buried in the this aspect the position of the reformers following centuries, but rather was does not attain the truth of the ancient hampered by severe mystifications and biblical church because it dissolves the disfigurements, since both Constantine position of bearer of ecclesiastical au­ and Charlemagne took over the office thority." They believed that there was of "protector." As a result of the sym­ a succession of credos and that this alone biosis with the secular power, the con­ sufficed for succession. sciousness of "lordship" came more and more to the fore. In the ninth and tenth Τ ET us TURN to what is truly worth centuries the apostolic office became a *-^ considering in the recent history of football of feudalism; in the twelfth to Protestant theology; something visible fourteenth centuries it became an almost in the few passages quoted above. totalitarian power, and in the fourteenth Thanks to intensified and fifteenth centuries it became a chaos (Kittel-Friedrich's theological dictionary through the Western . It was forms a testimony which has no coun­ shaken by the Reformation in the six­ terpart on the Catholic side); thanks to 60 CROSS CURRENTS

the fraternal meetings of Protestant the­ part of His Body." The validity of the ologians with Anglican and Eastern Or­ to authority is put in ques­ thodox colleagues in the World Council tion if the is denied. of Churches and with their Catholic With the same intention, the represen­ colleagues in Una Sancta, a mellowing tatives of Ecumenical Catholicity have of the old lines of opposition concern­ set for themselves the goal of becoming ing apostolic succession has begun which theologically acclimatized to thoughts of promises to be of the greatest signifi­ a return to an apostolic order native cance for further developments. A few both to the Bible and the ancient examples: L. Newbigin, of the church. They have "a new consciousness Church of South-, writes in The of the powers which have been given to Household of God that as far as the the spiritual authority," says H. D. "Catholic" wing of the Oekumene is Wendland. "It has cost the Protestant concerned, the bishop's authority be­ church unspeakable effort to this very longs to the very essence of the church day to free itself from perverting con­ and as far as the Protestant wing is con­ tradictions, and to recognize the mix­ cerned, it is of "high worth." This con­ ture of spiritual inequality with spir­ cession rests on Protestant premisses. itual equality to which the Church of Nevertheless, it is recognized that re­ the apostles testifies in the writings of unification is a command of the Lord, the New Testament." According to H. and that the apostolic tradition of the Asmussen, "It remains a serious ques­ East-West Church has more weight than tion whçther the orders given from dire the separation in the sixteenth century, necessity in the Reformation have ever understandable in the situation, but un­ emerged from the stage of provisional­ endurable permanently. A Lutheran like ly... One cannot raise 'dire need' to Edmund Schlink finds apostolic succes­ the level of a principle. Once more it sion desirable, Ethelbert Stauffer sees must be asked how succession in the that the succession to the office of bish­ Church is to be viewed in its earthly op is within the framework of the Gos­ definition... The authority of directing pel, and Werner Elert asserts that the the Church cannot be self-established; liturgical and sacramental celebrations neither can it be established by official presuppose the supervision of the epis­ actions. is a pneumatic pow­ copate. Even the reform theologian, J. J. er, the point at which the pneuma af­ von Allmen, professes that apostolic suc­ fects the succession. Consequently the cession is the very essence of the order­ power of ordination can be imparted ing principle proper to the Church. In only in a sacred service." his introduction to the French edition "^TATURALLY a few questions still re- of Gregory Dix's significant work, Le •*• ^ quire clarification. An ever-recur­ ministère dans VÉglise, (1955), he writes: ring concern of our Protestant brothers "The full valuation of the office of pas­ is the apparent formalism of the line tor is the first ecumenical problem. To of succession, the automatic mechanism evade it is to evade union itself. Cor­ of succession to office. What responding to the of writes in his Church Dogmatics is high­ Christ as Preacher, Priest and Pastor, ly interesting: "The idea of succession the life of the Church is based on faith, in the ancient church could be justified the administration of the (as the knowledge of the co-dwelling of and the direction of the flock. To deny Christ and the Church), and in respect this would be to deprive the Lord of to the 'thatness* of it, no objections can OTTO KARRER él be made; objections can be made only or unjustly) were deposed—no theolo­ to the 'how' of it—and even in this re· gian maintains that the original link spect no fundamental objection on our has been cut off by men, and that the side can be raised against the concep­ continuity of the grace-giving Spirit has tion of the 'apostolate in Peter/ nor been broken. Although Donatists and against the possibility of a primate in others made the "holiness" of the per­ the Church. Protest is raised only against son concerned the condition for valid the contention that the highest power consecration, it is interesting to notice (from the apostles and from the first that the kept aloof Peter) proceeded automatically to each from this view, since "the sacraments succeeding Roman bishop, as if the suc­ and the Word are made efficacious cession could be viewed as other than through the appointment of Christ even pneumatic or, to put it more precisely, when they are handled by evil persons." as though the pneumatic could be re­ As far as lists of bishops are concerned, duced to the secular actuality of a list of they are no more to ecclesiastical life bishops." than a family history is for the life of The objection to the mechanism of a family. succession, it appears to us, deals basical­ ΠΡΗΕ POSITION of the Protestants, how- ly with the administration of the sacra­ ever, goes deeper and should be ments, and is based on the misunder­ taken seriously by us. Stählin says: "Cer­ standing that according to Catholic doc­ tainly the unity of the Church is en­ trine, the opus operatum, the outer closed in its historical continuity, and thing or act, is efficacious in itself alone. this continuity on the horizontal level In truth, considered in themselves, the is subordinated on the vertical level to consecration to office, , the con­ the operations of the supernatural First secration of the bread and wine and Cause. What is questionable is the self- the of , are not efficacious assurance in the administration of the without faith on the human side as a deposit of grace, the impression of hav­ disposition for the consecration by the ing Christ's presence at one's disposal. Holy Ghost. Thus men are simply, as Is any promise given unconditionally, St. Augustine explains, instruments for is it not always bound to obedience to the invisible gift. Consequently, al­ the word and spirit of Christ?" This is though the higher powers are in a spa­ the serious worry that moves sincere tio-temporal dimension, since it is a man friends of ecumenism like Peter Brun- who is doing the ordaining (baptizing, ner or Ernst Kinder. "The traditions in consecrating, forgiving, etc.), neverthe­ the Church," says Kinder, "have a ten­ less their basis is not so much the holi­ dency to absolutize themselves and to ness of the human framework, or the emancipate themselves from their func­ historically-determined line of succes­ tional relationship to the Bible ... as sion of the act of consecration back to though they had an exclusive lease on the time of the apostles, as it is the op­ God's saving powers." Our response is: eration of the Holy Ghost Who tran­ Never will there be a perfect guarantee scends both time and space. Even though against the abuse of what is holy. The severe spiritual abuses occurred in the teachings of Holy Scripture and the his­ feudal society of former centuries, even tory of the Church are very clear on though illicitly-consecrated individuals what attitudes can be taken to avoid were forced into the Church by the sec­ severe failures and scandals: there is al­ ular power, even though (justly ways the free word of the prophets and 62 CROSS CURRENTS obligatory fraternal admonishments (in­ fearfully (we add—arrogantly) have aban­ volving at times the admonishment of doned Her."2 a in rank by an inferior) and Now it appears that Rahner himself in extreme cases the holy right and duty raises a question in another article3 of opposition to the scandals of a su­ when he places the spiritual power in perior. praises Paul for an easily misleading proximity with an his opposition to the dangerous position unconditional "disposability," and just of; the first apostle concerning the shar­ at the point where the powers of the ing of meals between Jewish and gen­ Church are concentrated in the Papacy. tile converts. Can a consecrated person He first says what is evident: "Only a then be spoken of as having the deposit totalitarian, not a , could regard of grace at his disposal? Foolish and the free charisma in the church through misleading words can provide the oc­ the action of the Holy Spirit as a dimi­ casion for such an interpretation—I my­ nution, or a danger to perennial author­ self have heard some. The doctrines of ity; and this is valid especially when a faith, however, should not be measured charismatic bishop, in the name of by the inaccuracies of a preacher or Christ, leads to pasture the flock which the lightly-considered formulations of a Christ has entrusted to him." Later on, journalist. I think that Protestant theo­ in respect to the full powers of the Pope, logians do not doubt the objectively he says: "To a certain extent, the prop­ given power of a spiritual authority. er limitation—that is, a limitation fac­ The power "to bind and to loose," tually proportioned (i.e. through posi­ is promised and given by God; otherwise tive human ecclesiastical law)—to the all talk about responsible services by events and to the time of the spiritual the Church would be senseless. This is situation, is something that cannot be not to say, however, that man can dis­ constitutionally regulated by strict ma­ pose of this divine gift according to terial norms. There is no tangible evi­ caprice. This authority must be under­ dence to show that the factual relation stood in the spirit of Christ, in the spir­ between the episcopate and the primate it of love. It would be sinful for man in the ecclesiastical jurisdiction of com­ to act high-handedly and the saying that petency is correct and suitable. Only "all avenges itself on earth'' holds the governance of the Holy Spirit can equally for the Church. see to it that this competition in prac­ It is well said by Karl Rahner: "The tice . . . takes place in such a way that promise that the gates of hell will nev­ it works for what is best for the Church. er prevail against the Church does not When the relationship between the two powers is properly considered, there is mean the promise of a strength and no norm which precludes a Pope in safety that is always tangible for us; it practice from taking all power to him­ is, rather, the promise of the power, self in such a way that actually only which is God's alone, on behalf of the the name of divine power remains for weak and constantly threatened men a bishop ... for no earthly tests of an who form the Church. The men in the authoritative kind overrule the judg­ Church may well feel assured that 'noth­ ments of the ; the high­ ing can really happen to the Church' est competency belongs to the Pope and because time and again nothing has hap­ it does not give and cannot give a par­ pened to the Church which is in God's ticular and ultimate right of opposition hands despite the men who lazily or that the Church can concretely main- OTTO KARRER *3 tain. (Furthermore it is a right that the lutism? Since the authority of the bishop Church should not give because of the is based on no less a divine apostolic presence of the Holy Spirit promised to basis than the authority of Peter, does it.)" In a theological discussion Rahner it not require some type of ecclesiastical clarified his view in the following way: judicial prerogative in order that it may "From the promise of the Spirit, we can fulfill its mission with full decisiveness? infer that if a future Peter XX de facto Is there not in the inspired New Tes­ wanted to transgress his spiritual au­ tament a de facto approval of the op­ thority in a serious matter, at that very position of the last apostle to a danger­ moment he would suddenly die." ous measure by the first apostle? Do the bishops only represent the Pope, and /^VNE CAN ONLY be grateful that the not rather the "college of apostles"? Has v ^ question has been made so clear in this (the ) its power respect to this crucial point. As our basic from the Pope, or rather from Christ? thought let us keep in mind the prin­ And does not the Church stand by the ciple expressed in the following words power of divine law which, antecedent of M. Pribilla: "The Spirit allows a to Church law, is based solely on the good deal of room to human freedom. "apostles" and on "the prophets"? Jesus Christ, the wellspring, is never dry, but prayed for Peter that he should strength­ we men participate in His blessings only en the brethren, and when he refused insofar as we make ourselves receptive in Antioch, Paul knew himself to them. In this connection between di­ called by the Spirit to give his admo­ vine and human factors it is basic that nition with full apostolic power. If, in both the growth and decline of Chris­ the hypothetical case presented by Rah­ tendom depend on human factors." ner, the bishops feel themselves bound expresses it this in duty to act, would a Pope then be way: "I do not believe that God is a valid as the bearer of the Holy Spirit timeless Fate; rather I believe that he who wished to oppose both the episco­ awaits and answers sincere prayers and pate and the people of the Church, and responsible actions." And H. Dombois: thus place the Church in a position "Indeed all earthly tendencies have not where there was nothing left but to killed the Church. What the Holy Spirit await a miracle? does through the epochs in the history I confess myself deeply impressed by of the Church, and what human effort achieves in obedience to faith are evi­ the confident assurance of Rahner's dently incomparable; on the other hand statement that the direction of the it is equally clear that the protection Church by the Holy Ghost is ultimate­ and reawakening of the Church is not ly not an affair of human guarantees accomplished without our human effort. and the assurances of ecclesiastical law, No guarantee can chain up the Holy but that it derives from a divine prom­ Spirit, but we are asked to take in all ise. We are in accord on this. What it seriousness the divine service, teaching seems important to me to emphasize is and order. The question is: Does the the means, closely associated to faith, in Spirit act, in the case of transgressions which the divine Spirit actualizes His of spiritual authority (as with Bonif­ promise in history through human in­ ace VIII), as a sort of Deus ex Ma- struments, and how a refusal of co-re­ , or does God wish to utilize the sponsibility towards God's counsel brings pneumatic powers within the Church as about sickness for the members of the a corrective against a, threatening abso­ historical Church. 64 CROSS CURRENTS

On the historical plane the Spirit's part upon a condition which now promise of God's fidelity is actually not for many centuries she (as the totality effectual independent of devotion to of those validly baptized) has broken. This condition is Unity, which Christ the faith by those elected to it and re­ and his Apostles made to some ex­ sponsible for it; it is, rather, conditioned tent the sacramental channel through by their faithfulness to the Spirit of which all the gifts of the Spirit, and among them purity of doctrine, were Christ. We are fundamentally in accord 4 with the representatives of Ecumenical secured to the Church. Catholicity on this decisive question which they have placed before us. Only, T17TE MUST REGARD these considerations, perhaps, we do not consider it as se­ ** based on the historical predica­ riously as it should be considered. Cer­ ment of the Church, even more closely tainly Paul says in his Epistle to the and speak concretely in order to avoid Romans that the promises of the spirit vagueness. Let us assume that our Cath­ cannot be simply annulled by human olic co-responsibility for the split, infidelity, but they can be limited by brought about by mutual fault of our a "holy delay" for a while (for a thou­ fathers and perpetuated by ourselves, sand years, which are only a day in the was taken seriously not only by theo­ sight of God). What a darkening of the logians and active lay groups, but also saving mission of the Church was indi­ by the bishops, especially the bishops cated by the pretensions of the medieval (not unimportant for the collective hierarchy, especially when they were Church) of the confessionally mixed cloaked with an appeal to sacred scrip­ countries. And let us further assume ture! And does the neglect of the eu­ that while looking towards a papal defi­ charistie service through the centuries nition, we faced the question whether mean anything other than a shocking wé and the of the Church, in loss of religious substance for the spir­ the presence of the guilt-laden predica­ itual nourishment of the flock of Christ, ment of Christianity, must not concern a loss of substance that weighed not ourselves, before everything else, with only on the flock but on the shepherds the unity of the divided Christian com­ themselves, because people permitted munity. The question involves the themselves all too easily to be satisfied Church as a whole, especially the bish­ with an unconditional promise! Did not ops, and not only the see of Peter, which the Reformation itself occur because the according to the express declaration of co-responsibility of the episcopate for the Vatican must be asked if it has a the conduct of the Roman curia in se­ final decision. Now I think that the rious matters was no longer taken se­ question is not once and for all a clear- riously? And in regard to the split it­ cut theological question; rather I think self, Newman wrote (to be sure as an it presupposes an ethico-religious "pre- Anglican, but later on even more pro­ decision," whether the people of the fessedly as a Catholic) these serious Church and its responsible pastors want lines: to meditate on concrete historical ac­ tualities, on the broken existence of the If we have anything to learn from Christian community in the world. For the history of Judaism, it is not im­ the sake of Christ, in responsibility for probable that the Christian Church the Kingdom of God, and for the moral has forfeited a portion of the prom­ worth of the Christian faith in the West ises; but we shall find, I think, in and in its missions, such considera­ the New Testament that the promises made to her actually did depend in tions must lead to the recognition that OTTO KARRER 65 nothing more important can happen for we in this culpable existence of histori­ the Church as a whole. For Roman cal division take up the spirit of Jesus Catholic Christianity, the Council of Christ as a self-evident privilege for our Trent has striven for the unity that was own special ecclesiastical development? possible in its historical time; it lim­ Can we do this while we evade the moral ited itself theologically to the most nec­ "pre-decision," or have forgotten it in essary current clarification of the con­ becoming accustomed to the situation? troversial questions and consciously ab­ It is historically understandable that at stained from a dogmatic completion by the moment this type of question lies its own power. Gradually the broad far from the sight of such church cir­ groups composing the Church's people cles as those, for instance, in South hardly thought of their responsibility America, who, without giving serious to Christendom as a whole; rarely did thought to their ecclesiastical existence they think of the necessity for amend­ in Christ, and the most pressing mis­ ment (amendment seemed necessary only sionary tasks within their own countries, for personal sins). If the Church in it­ prefer to specialize even further their self is spoken of as a kind of abstract Marian cult. "How very much exag­ idea, then it is the gerations of a falsely understood Mariol- insofar as it unites in itself all the es­ ogy can deteriorate genuine Catholic sential marks and characteristics, and thought," a leading Catholic theologian insofar as it conducts itself with the full­ wrote me in this regard. ness of all its powers. This is theologi­ The Papacy within the circle of the cally incontestable. But can one neglect apostles and the continuity of this struc­ the historically empirical reality which ture is nearly as well attested in Scrip­ is revealed by the separate growth of a ture and the ancient Church as is the "conservative Catholic" and a "reform Church itself. The basic proofs for Ca­ Catholic" wing of Christendom, the one tholicism have impressed many Protes­ with a culpable retardation of readiness tants. Also the advertence of K. Hofstet- for reform, the other with culpable ter and others to early Christian wit­ of "revolutionizing" the reform, yet nei­ nesses of the replacement of Jerusalem ther of them finally wanting separation by Rome as the Mother-Church and the even though they are compelled to sep­ chief location of the total Church are arate politically? Can one convinced of being justly noticed. But the authority the correct idea of the Church's com­ of Peter in the ancient Church cannot pleteness and integrity in its very es­ be easily compared with our present sence, then act as if the Church did not papal authority, and Catholic theolo­ live at all in history, and as if "the com­ gians such as B. Bootmann, P. Benoit, pleted Church" could forego its moral O. Rousseau and the friends of the high­ co-responsibility for the split, and its re­ ly respected P. Couturier cannot help ligious duty to heal this split, before it but admit this. Developments under­ does anything else? The question is not stood pneumatically but not organical­ theological; the theological truth of dog­ ly are grounded in the very historical matic propositions is not under discus­ existence of the Church; but so few de­ sion.5 Neither is it an opportunity to velopments in the Faith and ecclesiasti­ dogmatize; more widely and relevantly cal life can be fundamentally thrown than the secular word "opportunity" into question that we shall have to meas­ permits us to suppose, it deals with an ure these and any other results coming ethico-religious responsibility. Should from them by the standard of Scripture, 66 CROSS CURRENTS by the prototype of the ancient Church, power of God's Word in them, and fi­ and' by the overall spirit exhibited by nally to the presence and activity of the them. The gradations of responsibilities, Holy Ghost in their midst; acknowledg­ the relationship of the apostolate to the ment of their love (given by faith) of testimonial of the Spirit, of the epis­ Holy Scripture and especially acknowl­ copate to the primate, is essential for edgment of the truly Christian life, not the Church. Autocratic tendencies are of all, but of many in their love of God temptations and are thus not in the and neighbor with their whole hearts; spirit of Christ. "No single one can acknowledgment of their efforts to­ want to be all; only all can be all, and wards unity, not always as one might the unity that of a totality," says Moeh- think solely with Protestants, but also ler in a classic phrase. Believing that in fraternal dialogue with the Catholic he was making the essence and great­ communities that have joined the dia­ ness of the Church more familiar to logue. All this we know from experience, Field-marshal Montgomery, the English and we testify to it with great joy. Our convert Arnold Lunn said: "You see, the best theologians and spiritual directors Catholic Church is like the Eighth have Protestant friends who have no de­ Army; it has its discipline and its lead­ sire to lure them from their position ers." He may have considered such an or from their work for the Kingdom of image modern and purposeful—but God. measured by the apostolic Church it Secondly, in regard to ecumenical re­ gives a distorted image of the authority flection, there is the need to become and mystery of the Church. If such prepared to learn from each other in images were to become more widespread, mutual helpfulness for the Kingdom of we should be very grateful for an in­ God. The Council of Trent adopted hibiting ecumenical partnership. many of the Protestant options of its time; present-day theologians learn npHE SIGNIFICANCE of ecumenical part- •*· nership for the development of much from Karl Barth, O. Cullmann modern theology and the care of souls and other Protestant exegetes. It would cannot be hidden from anyone in our certainly not be detracting from Cath­ day. Many evangelical theologians give olic truth to point out that the us an example of their love of unity realization of certain values in the life by re-examining their own position. We of the Church came into being only as should not expect everything from them a result of the encounter with our Prot­ without laying some bricks of our own estant fellow-Christians. The justifica­ on the road to reunification. I say "we," tion of sinful man through God's grace not only "the Roman Catholics" or the is not closely connected in the Protes­ Pope, for on the deepest level we are tant realm with the sacramental life; on united in guilt and grace. Being ready the other hand it might be said that the to heal the broken unity of Christians belief in justification as good Protestants in accord with Christ's serious command experience it, cut free from the battle is identical with reflection and atone­ against "works," has nothing un-Catho- ment for all those taking part in it. lic about it. Rather it discloses a per­ The first thing that honest ecumenical sonal immediacy to God which brings amendment involves is the acknowledg­ great simplicity and purposeful direc­ ment that our separated fellow Chris­ tion towards what is truly necessary—a tians are brothers in Christ, thanks to simplicity and purposeful direction that the grace of God and Holy Baptism, the cannot be replaced by theological knowl- OTTO KARRER 67 edge or through many devotions. After since only a few can initiate the day's getting over the first surprise it was a work with Holy . great joy to me when Rudolph Otto The following example should show answered my query as to what was es­ that our Protestant fellow-Christians can sentially Protestant in this way: "Justifi­ teach us much about the cation by faith." I then said to him: applications of our theology and piety "If this is truly the decisive point, then which is truly Catholic, but which at many of us are good Protestants and times is not too clearly discernable. The many of you are good Catholics." St. English Catholic journalist Michel de Thomas Aquinas teaches: "Not on la Bedoyere writes from his life and ob­ the moral (the fulfillment of the law) servations that his religious instruction does the confidence in justification lie, within his circle had been heavily but in faith alone. We believe that man loaded with catechetical concepts, mor­ is justified (participates as a child of al definitions, and rules for devotions God) by faith without performing works and . It had also been char­ of the Law." In this regard Lyonnet acterized for many others by a strange observes: "With St. Paul what is con­ hunger for prophecies, the visions of trasted is all moral activity on one side children, stigmata, etc. And so he spent and faith (in the grace of God) on the decades missing the forest for the trees other", and according to an explanation until he discovered how great and sim­ given by H. Küng that means: "the ple Christ's message is, since it reveals confident yielding of the self to God's to us what God is to men and that we, grace as a response to God's action." in Christ, are the New Man. It is sad Another thing that we can learn is that Protestants have lost the meaning of the of and above the Protestant valuation of Holy Scrip­ all of the Holy Mother of God; but to ture as the normative basis of revela­ a large extent this is a reaction to an tion and piety. We could certainly learn overemphasis in practice on the part of this theology from the Church Fa­ Catholics—an overemphasis which, in thers and from the example of many those countries barely touched by bibli­ saints such as the little St. Theresa; our cal instructions, has tended to a certain discourse however with our contempo­ displacement of the Christocentric char­ raries means—thanks to the questions acter of Catholicism. they put to us—a wholesome needling. Biblical studies play a somewhat mod­ TJROM THE FOREGOING it WOuld follow est role in the present-day education of *•* that the increasing proximity of our theologians, and this is also true- many Protestant theologians to Catho­ prescinding from the Bible Institute— lic truths which had previously been for Roman institutions as well. In the lost should be answered on our side by "not only a sympathetic, but also by a homes of Protestant pastors I found a concrete search for what is valid in the custom which says far more than many reform positions." Varying Congar's in­ discussions: in the morning before break­ ferences, Karl Rahner writes in his essay fast the father of the house reads a short "On Conversion"6 that besides tenden­ excerpt from Holy Scripture and then cies towards dissolution in contempo­ a daily excerpt of the Roman mass from rary Protestantism, there is not only the missal as an inspiration for the la­ much genuine Christian substance to be bors of the day. I could think of noth­ observed, but also "in a long history ing more beautiful for Catholic homes outside the Catholic Church, genuinely 68 CROSS CURRENTS

Christian possibilities were actualized in in the past brought about by mutual theology, piety, the liturgy, the commu­ enmity, and on the beginnnings of con­ nal life and art . . . which have not been sciousness about these things. The ecu­ realized by us in the Catholic Church, menical movement had its beginning in although in themselves they belong to the missions. The missionaries observed: the actual fullness of the historical de­ "We must tread the path of rapproche­ velopment of that which is Christian." ment or the missions are lost. In the sit­ How much is lacking to us in Catholic uation in which Communism has placed Christianity because—for fear of the us in the missions, necessity compelled "Protestant spirit"—we fettered the gen­ us divided Christians to draw together. uine evangelical freedom of witness and It seems that in the fire of a common self-responsibility in the realm of the threat, God wants us to sweat together spiritual life as it had not been fettered into the long sought unity." To be sure, in the Patristic or the Medieval period! the concrete possibilities will bring se­ How Newman suffered over this! On vere problems with them for the mis­ the other hand what heavy losses and sions at honie, but for the sake of Christ, splinterings has Protestantism suffered with good will they can and they must and continues to suffer because she—to be solved. name the most decisive factor—let fall Do ecumenical endeavors have any the authority of the apostolic office as prospects of success? There cannot be a the antithesis of the free testimony of union with Protestantism for the sim­ the Spirit. The post-Reformation gener­ ple reason that there is no such thing ations have been hindered in their re­ as "Protestantism." There are only Prot­ ceptivity to many Catholic truths; but estantisms. And at the present the mem­ they sincerely want to hold themselves bers of the Protestant Church hardly to Christ's revelation, and, thus, in a permit themselves to think of a deeper formal sense, they are not heretics. Rath­ movement towards Catholic unity. Tem­ er they are much more bound to Christ's porarily there are theological and reli­ Church by their membership in Him. gious inner circles who are in close pray­ This can be said in another way: "They erful and dialectical community with are our fellow Christians and in all truth their Catholic brothers. But then the our comrades in faith with whom we Catholic Church itself is not presently know ourselves bound in the great de­ ready for a larger ecumenical.movement. cision which is posed to modern men Newman's words: "It must now prepare everywhere: the choice between belief itself just for converts," apply to an and disbelief" (W. H. van de Pol). even greater extent to the difficult prep­ H. Schütter shows very penetratingly aration of the whole Church in regard in his book On Reunification in Faith,7 to the responsibility for reunification what essentially Catholic doctrines are through serious reflection or "repent­ held by Protestant theologians and what ance" (to use Bishop M. Besson's word). decisively Protestant positions can find Nevertheless with God nothing is impos­ a just home in the Catholic Church. A sible. According to the testimony of those spiritual testimonial of burning actual­ very close to him, Pius XI faced this ity for this consciousness is the Catholic problem seriously as a part of his pur­ Mission Yearbook of Switzerland, 1958ß pose to renew all things in Christ. Protestant and Catholic Mission Socie­ He was very much concerned as to ties have contributed to it with pictures how he could effect a reversal neces­ and reports on lamentable disturbances sary for the sake of Christian unity, OTTO KARRER 69 from the high point of hierarchical praise. The first choir proclaims: "We centralism to the synthesis of love of Protestant Christians perpetuate the the , and ultimately ac­ emergency methods of Luther and Cal­ cording to the original apostolic image. vin in order to keep out of the Pope's Humanly speaking, it is not probable snare." The second choir: "We Catholics that we shall realize such possibilities perpetuate the summit of the develop­ tomorrow or the day after, and thus ap­ ment which led us from the 'Collegial- proach Unity with the great Protestant Petrine Church' to the 'Centralized-Pet- bodies. Nevertheless this is the decision rine Church.' " before which Christianity stands. But "OUT PERHAPS we will probe ourselves the majority does yet not understand ***seriously to discover whether Christ's how dangerous a refusal would be. The call for reflection at the beginning of greatest dangers, says Karl Rahner, are His mission, and His prayer for unity those one does not notice and the most as His last testimonial, can be as exis­ dangerous decision is the decision not tential a question for us as it once was to decide. for the people of the promise. Is it too bold to hope and to strive for Translated by GERARD FARLEY repentance in the ecumenical sphere? A counter-question: Is it not cowardly, and FOOTNOTES a sign of little faith not to hope and ι The Household of God. It goes without say­ ing that a positive valuation of present reli­ strive? Faith is a pledge for the human gious opinions has nothing to do with a com­ inability to see God. "Faith involves the parative study of differing religious groups. courage to make a wager (J. H. New­ 2 Gefahren im heutigen Katholizismus (1950), man)." Faith in the meaning of Jesus is p. 7. a surrender to the Kingdom of God 3 Stimmen der Zeit, February 1958, p. 335 f. 4 From the Via Media, by Newman-Karrer, that is always coming into time. Have Die Kirche, II, p. 244 f. One should observe in not all the heroes of faith died without this connection the "to some extent"—for natu­ having experienced the fulfillment of rally Newman's belief also involves uncondition­ the promise? If this is the case—and the al reliability on God's faithfulness and promise. Bible proclaims it—then slogans like On the other hand he calls our attention to the fact that not only the individual Christian, but "Utopia" have no justification. It would the Church as a whole in its every concrete amount to saying that the apostolic expression of certain spiritual values, can be Church itself is one of the never-to-be- deficient in regard to the fullness of truth and discovered Utopias of history. We would love, which, even in the New Testament, is then be refusing to adopt the apostolic bound to a condition, and "that in the course of the centuries the life of the Church appears ideal of the Church as the mirror by continually threatened" (Lortz). which to test our historical reality. This 5 Yet with Dom Hil. Marot one can find it amounts to subjecting divine law, and deplorable that since the split between the the duty to be faithful to the structure East and the West, no one has taken the trou­ of the apostolic church, to our own ble to make the split more comprehensible to the thought of the divided groups. This holds special claims. In this way we are telling equally well for the "forgetting" of the com­ Jesus Christ (sorrowfully to be sure, munity in both guilt and grace and leaves us but in fact, that his Testament does not the task of making reparation for this deficien­ interest us and that we prefer to remain cy in the ecumenical future. (See Istina, 1957/4). β Hochland, December 1953, p. 119 ff., also divided—since there is no way to Unity. in: Schriften zur Theologie III (1956), p. 441 f. We would rather sing our own text 7 Verlag Fredebeul & Koenen, Essen 1958. in the theological war than sing Christ's 8 Freiburg/Schweiz, Paulus-Druckerei.