Papacy in Baptismal Perspective

A Primatial Grace for a Baptismal Church Jeffrey Gros, FSC Louis Weil notes that: “The issue of authority and the various ways in which it is exercised in the diverse Christian traditions is at the heart of some of the most difficult 5 ecumenical questions,” adding his own tradition’s unique gift in contributing to this thorny question: [EXT]The stance of the Anglican Communion with regard to the papacy is distinct from other non-Roman churches of the West—the socalled ‘Churches of the Reformation’—because of the particular character 10 of the English Reformation. The Church of England maintained the episcopal polity of Western Catholicism, and so it is not surprising to find that Anglican writers from the 16th[Numeric in original] century onward did not call for the abolition of the papacy but rather for its reform. In particular, for those formed within the Anglo-Catholic tradition of 15 Anglicanism, the hope for eventual reunion with Rome remained even while alienation among the various Christian traditions dominated the religious atmosphere.1[/EXT] The heritage of authority and church order discussions in the ecumenical tradition has been a particular contribution of the Anglican Communion since the 1888 Chicago1 Weil, “Pilgrimage of Hope,” 399. See also his “Rome and Canterbury—Steps Toward Reconciliation Through the Sharing of Gifts”. Gros Sep 7, 2012 1 20 Lambeth Quadrilateral. 2 Weil has given special attention to this theme, especially since the invitation of John Paul II for a “patient and fraternal dialogue” on the papacy and its exercise in the 1995 encyclical Ut unum sint.3 The many ironies in the 2005 funeral of Pope John Paul II and inauguration of his successor, Joseph Ratzinger, Pope Benedict XVI, are not lost on the attentive ecumenist. Indeed, such an ecumenical openness on the 25 part of the Vatican and outpouring on the part of fellow Christians would have been unimaginable a short quarter century before at the last papal transition, much less when Louis Weil entered seminary in 1958. The presumptive successor to Henry VIII had to postpone a wedding to attend the papal funeral. The new pope spent his first day in office in conversation with his ecumenical guests, including Orthodox Metropolitan John 30 Zizioulas of Pergamum, longtime colleague and the voice who had introduced the theme of universal ministry into the World Council discussions in 1993, 4 and Archbishop Rowan Williams, possibly the scholar most knowledgeable of the Ratzinger corpus among the illustrious guests. This is a new day none of us who were alive even a few decades ago could 35 imagine in the reception of relations among all baptized Christians, the Bishop of Rome among us. “The atmosphere and climate in which the issue is discussed have been transformed,” as Cardinal Walter Kasper notes.5 These gifts of new relations have been 2 5 3 4 5 10 See Gros, “The Chicago-Lambeth Quadrilateral and the USA Faith and Order Movement”. John Paul II, “Ut unum sint,” 96. For an early review of the responses see Pontifical Council for Promoting Christian Unity, “Petrine Ministry”. Zizioulas, “The Church as Communion,” 103–111. For his more developed positions see “Recent Discussions on Primacy in Orthodox Theology”, and “Future Exercise of Papal Ministry”. Kasper, “Petrine Ministry,” 213. Gros Sep 7, 2012 2 backed up by a depth of pastoral and theological research, personal interchange, and indeed changes in church order, unimaginable before the modern ecumenical movement. 40 As we look toward the horizon of full communion among all the baptized, the role of the episcopacy and primacy is not at the center of the hierarchy of truths that need to be resolved, but they must be addressed. We are grateful to Louis Weil, other scholars, and the formal dialogues that help us address these challenges responsibly: [EXT]For centuries the papal ministry has not ceased to cause 45 uneasiness and even bewilderment among Christians. As much as it is by its very nature a ministry of unity, it has in fact equally been a stumbling block and a reason for several divisions and insurmountable tension between churches and confessions—even within the ranks of the Roman Catholic Church.6 [/EXT] 50 We have much for which to be grateful, already, in these discussions. This essay will survey three themes related to this issue: the papacy in the formal dialogues; the contribution of particular scholars on some of these themes; and some reflections on a way forward. The question of authority and the role of the papacy carry a particular fascination 55 in Christian piety and the imagination of the human community. There is a history of the stories around this particular office in the Western churches that continue to evolve, as much influenced by ecclesial location, personality and, in our present age, media images, 6 Nørgaard-Højen, “Introduction,” 1. Gros Sep 7, 2012 3 as any theological claims. Once, the majority of Christians undoubtedly did not know who the current bishop in Rome (or even their own local bishop) was, but we are in a 60 time when a great portion of the human family knows the image, if not the name of the pope. Many have come to know their own church leaders in the context of ecumenical events involving this global visitor. The original invitation in Pope John Paul II’s 1995 encyclical notes two areas for discussion of the papacy: its exercise to better serve the unity of the church, without 65 prejudice to Catholic claims and prior to resolution of the theological issues of authority, 7 and “the Magisterium of the Church, entrusted to the Pope and the Bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith.” 8 The invitation suggests two corresponding but distinct agendas: ecumenical reform of present papal structures, and 70 theological resolution of authority issues. [A] Contribution of the Dialogues A number of dialogues have treated the theology and exercise of authority in episcopacy and particularly in the papal office.9 We will review Anglican, Lutheran, and Orthodox contributions. 15 7 John Paul II, “Ut unum sint,” 94–97. 8 John Paul II, “Ut unum sint,” 79:4. 9 See Le Bruyns, “The Papacy as Ecumenical Challenge”; Kasper, Harvesting the Fruits, 125–158; Roberson, “The Papacy in Ecumenical Discussion Today”. Gros Sep 7, 2012 4 75 [B] Anglican In both practice and theology, the Anglican–Roman Catholic International Commission (ARCIC) has made substantive contributions and Weil has suggested even more mutual learnings, as we begin to live together more closely as worldwide communions. Weil writes: [EXT]One particular fruit of the Anglican-Roman Catholic 80 dialogue has been a growing awareness of what we might call ‘a reciprocity’ between the two traditions with regard to the ways in which authority is exercised. The two models are quite different: in the Roman Catholic Church, there is a high level of centralized authority in the papal office and thus in 85 the governance of the Church by an extensive range of Vatican officials whose ministry it is to regulate all aspects of the Church’s life. It is important to note, however, that this high level of centralization has not been constant. To a great extent, the current level of centralization begins from the pontificate of Pope Pius IX, who to a great degree was reacting to 90 the intense political and social instability of the mid-nineteenth century in Europe. The Church and the office of the pope became a bulwark against the sometimes chaotic developments in social structures at that time. The pope came to represent in the minds of many people a focus of stability 95 when traditional structures, such as monarchy, for example, were collapsing. Gros Sep 7, 2012 5 Within the Anglican Communion, on the other hand, there developed what we might call a ‘diffused model of authority.’ Synodical government is characteristic of the Anglican tradition at all levels of the 100 Church’s life, the deanery, the diocese, the province, and the national Church. At the international level, the Anglican Communion is a fellowship of self-governing national provinces, a commonwealth of churches without a central constitution, but which share a common faith and order. Each province is autonomous in the ordering of its own life. On 105 the whole this model served the Communion well since the time when the first Lambeth Conference was summoned in 1888. 10 [/EXT] Both the exercise of papal leadership, and the theological understanding of its role in the magisterium, are evolving in Catholicism; the challenges of a diffused authority and weakened bonds of communion among Anglicans and other churches are becoming 110 clearer in a globalized, interdependent world. Thus, as Weil points out, Anglicans have been most disposed to include the “great Latin Church of the West” in dialogue in search of “fulfillment of the Divine purpose in any scheme of reunion,” since the 1908 Lambeth Conference. 11 The three texts of ARCIC I and II, culminating in The Gift of Authority, clear away misunderstandings and make 115 concrete proposals for both theological agreement and internal renewal in both communions that will accelerate common witness, deepening bonds of communion and 10 20 11 Weil, “Pilgrimage of Hope,” 400–401. Quoting Davidson, The Six Lambeth Conferences, 1867–1920, 422. Gros Sep 7, 2012 6 move forward the process toward full ecclesial communion. 12 These texts are especially important in providing consensus on baptismal ministry, in which ordained ministry and authority are situated, balancing primacy with synodality in the church’s teaching and 120 governing roles, and developing specific recommendations and strategies for change along the pilgrim road toward full communion. While not under consideration here, it should be noted that Mary: Grace and Hope in Christ13 is a further expansion of the authority discussion as it touches on the Marian dogmas, and that Life in Christ: Morals, Communion and the Church14 provides 125 significant background for current authority discussions as they touch on human sexuality. [B] Lutheran Lutherans have proved to be a robust conversation partner with Roman Catholics for several reasons: they have similar theological methodologies and interests, a corpus of 130 more direct confrontational literature from the sixteenth century exists, for “underneath [Luther’s] polemic something like a fundamental openness for papal ministry” persisted,15 and outside of Scandinavia, Lutherans gave up the historic episcopate and a sense of primacy. The United States Lutheran–Roman Catholic dialogue has done 12 25 13 14 30 15 Anglican/Roman Catholic International Commission, “Authority in the Church I”; “Elucidation (1981) [On Authority in the Church I]”; “Authority in the Church II”; “The Gift of Authority (Authority in the Church III)”. Anglican/Roman Catholic International Commission, “Mary: Grace and Hope in Christ”, and supporting essays Butler, “The Immaculate Conception: Why Was It Defined as a Dogma?”; Morerod, “The Question of the Authority of the Recent Marian Dogmas”. And {Citation} Anglican/Roman Catholic International Commission, “Life in Christ: Morals, Communion and the Church”. Meyer, “How Can the Petrine Ministry Be a Service to the Unity of the Universal Church?,” 229. Gros Sep 7, 2012 7 pioneering work in taking up the theme of Petrine ministry, and providing contributions 135 on which other dialogues have been able to build. The 1973 text on papal primacy 16 was followed by a 1978 proposal on Teaching Authority and Infallibility.17 Its background biblical work, Peter in the New Testament, has been a resource for many subsequent dialogues on the theme.18 Casting the questions of doctrinal teaching, so important after Vatican I’s formulations on infallibility and jurisdiction, into categories of hope rather 140 than certitude is particularly promising. After the 1999 Lutheran World Federation and Catholic Church Joint Declaration on the Doctrine of Justification 19 the question of primacy and a pastoral ministry for the universal church had to be taken up again, this time in the context of dialogue on the congregations and dioceses/synods and the structures and ministry which serve them. 20 145 As modest as the treatment of the Petrine Ministry is in this extensive text, the background essays are essential for understanding Lutheran approaches to the theology and future exercise of the papal service. 21 16 35 17 18 19 40 20 21 45 U.S. Lutheran-Catholic Dialogue, “Differing Attitudes Toward Papal Primacy”, see also Bilateral Working Group of the German National Bishops’ Conference and Church Leadership of the United Evangelical Lutheran Church of Germany, Communio Sanctorum: The Church as the Communion of Saints, 153–200. Empie, Murphy, and Burgess, Teaching Authority & Infallibility in the Church. Brown, Donfried, and Reumann, Peter in the New Testament. Lutheran World Federation and Roman Catholic Church, “Joint Declaration on the Doctrine of Justification”. U.S. Lutheran-Catholic Dialogue, “The Church as Koinonia of Salvation: Its Structures and Ministries”. For a discussion of the importance of the Joint Declaration to this theme see Birmelé, “Does the Joint Declaration on the Doctrine of Justification Have Any Relevance to the Discussion of Papal Ministry?,” 251ff. Lee and Gros, The Church as Koinonia of Salvation, 114–25, and supporting essays Ickert, “Recent Lutheran Reflections on Universal Ministry”; Granfield, “The Universality and Particularity of the Catholic Church”. For other Lutheran essays touching this theme see those in Puglisi, How Can the Petrine Ministry Be a Service to Unity? Gros Sep 7, 2012 8 [B] Orthodox Orthodox–Roman Catholic conversations on this subject are complicated by a 150 millennium of common history of full communion with different interpretations of the Roman Patriarchate, alien forms of theological reflection and ecclesial practice not shared by churches of East and West, and the dislocations and remerging conflicts in Eastern Europe following the 1989 fall of Marxism. Since then, the international dialogue has had a difficult time functioning, and has had to address the challenge of Eastern churches in 155 communion with Rome.22 It produced a text touching on this issue that made some of the Orthodox churches unable to participate. 23 Because of the international tensions among the Orthodox, and between the Orthodox and their ecumenical partners, it has been important to find alternate ways to address the question raised by Pope John Paul in his call for dialogue on papal reform. In 160 order to do this, Cardinal Walter Kasper invited representative Orthodox scholars to meet informally, but with sanction of their bishops, to review the issue. While the dialogue in the United States has been more tranquil, it defers to the international dialogue. 24 Nonetheless, it produced some encouraging texts and has developed an important rapport. Responses to the international statements on 22 50 23 24 55 Joint International Commission for the Theological Dialogue Between the Roman Catholic Church and the Orthodox Church, “Uniatism”, Joint International Commission for the Theological Dialogue Between the Roman Catholic Church and the Orthodox Church, “Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church”. North American Orthodox-Catholic Theological Consultation, “Steps Towards a Reunited Church: A Sketch of an Orthodox-Catholic Vision for the Future”. Gros Sep 7, 2012 9 165 ecclesiology touching on primacy and uniatism make important contributions. 25 It has also made its own contribution on the issue of Conciliarity and Primacy in the Church. 26 This conversation is important for all of the churches, because it begins the process of review and rereception of the unilateral developments in Roman Catholic understandings and practice of the papal primacy in the period after the schism of 1054. 27 170 The product of this conversation, while carrying no official status, will be a resource for all the churches as they gradually rebuild communion, including communion with the bishop of Rome, in that process. These dialogues, additional official responses to the encyclical, and the introduction of a discussion of the universal ministry in the ecclesiology work of the 175 Faith and Order movement of the World Council of Churches, 28 have created the foundation of a whole new phase of ecumenical development. [A] Contribution of Scholars It is important to move beyond the official dialogues and the formal responses of the churches because deeper and more creative proposals can be made by scholars from 25 60 65 26 27 28 70 North American Orthodox-Catholic Theological Consultation, “A Common Response to the Joint International Commission for the Theological Dialogue Between the Roman Catholic Church and the Orthodox Church Regarding the Ravenna Document: ‘Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Ecclesial Communion, Conciliarity and Authority’”; North American Orthodox-Catholic Theological Consultation, “A Response of the Orthodox/Roman Catholic Consultation in the United States to the Joint International Commission for Theological Dialogue Between the Orthodox Church and the Roman Catholic Church Regarding the Balamand Document (Dated June 23, 1993): ‘Uniatism, Method of Union of the Past, and the Present Search for Full Communion’”. North American Orthodox-Catholic Theological Consultation, “An Agreed Statement on Conciliarity and Primacy in the Church”. Kasper, The Petrine Ministry. World Council of Churches, The Nature and Mission of the Church. Gros Sep 7, 2012 10 180 traditions that would not otherwise participate. These conversations can contribute to the dialogue because changing issues, ethos, and debates within our churches are more easily addressed by scholarly flexibility than within official dialogues, as Weil notes. We will look at two approaches to our theme: an evangelical study of the authority and epistemological issue, and the development of the theme of dialogue in 185 Roman Catholic practice. Among a variety of informal conversations 29 there are two volumes of essays, Petrine Ministry and the Unity of the Church and How Can the Petrine Ministry be a Service to the Unity of the Universal Church?, that bring together important reflections from conferences on the theme held in Rome. 30 [B] Evangelical Conversations 190 Many of the evangelical, pentecostal, or holiness churches have not responded because of their lack of participation in the ecumenical movement and ecclesial aversion to ecclesiastical hierarchy, even when they may have good collaborative relationships with the Catholic Church. The Faith and Order Commission of the National Council of Churches in the USA provided a context where these churches were able to give a 195 response to the 1995 encyclical, including representatives who would not otherwise participate in this dialogue on the papacy. 31 29 75 30 31 Braaten and Jenson, Church Unity and the Papal Office; Quinn, The Reform of the Papacy; Groupe des Dombes., “One Teacher”; Clifford, For the Communion of the Churches, 95–148; Dionne, The Papacy and the Church; Garuti, The Primacy of the Bishop of Rome and Ecumenical Dialogue; Tillard, The Bishop of Rome. Puglisi, Petrine Ministry and the Unity of the Church; How Can the Petrine Ministry Be a Service to Unity? Faith and Order Commission of the National Council of Churches in the USA, “Response to ‘Petrine Ministry: A Working Paper’”. Gros Sep 7, 2012 11 Mark Powell, a scholar from the Churches of Christ, the conservative branch of the Stone/Campbell movement, has an important discussion of infallibility. The questions of certainty are central to the ecumenical discussion of authority, to common 200 developments in nineteenth-century Catholicism in the formulations of Vatican I and in American evangelicalism and fundamentalism, and they are widely discussed today in theoretical considerations of religious epistemology in a post-modern philosophical and theological context.32 Powell’s thesis is that, like overly narrow versions of biblical infallibility and 205 literalism, epistemological approaches to papal primacy have to be revisited using more historically conditioned, community connected understandings of symbolic language, similar to those developed by Avery Dulles and William Abraham, to articulate the basis of Christian knowledge and authority in the modern world. In his study, papal infallibility and four interpretations of it are analyzed. This study, by a scholar with no commitments 210 to episcopacy, primacy or conciliar magisterium and from a church with a radical congregational ecclesiology and an aversion to critical scholarship is a promising sign of how a common epistemological problem can provide a unitive agenda in ecumenical scholarship. [B] The Theme of Dialog 215 Weil’s characterization, above, of Roman Catholicism on the eve of the First Vatican Council as monarchial and centralized will be recognized by any Catholic as 80 32 Powell, Papal Infallibility. Gros Sep 7, 2012 12 accurate and even generous. Unfortunately, many would say that this style has not wholly disappeared, though there have been dramatic developments in theology, practice and in the ability to learn from history and from ecumenical partners. 220 Pope Paul VI began his papacy with a call for dialogue in his encyclical Ecclesiam suam, a vision which has energized Catholics ever since. 33 Bradford Hinze has done an extensive, if selective study of the development of dialogue since the Council. 34 It is important for Catholic and ecumenical partners to keep these developments in mind as they face the question of the future exercise of the papal office, ecumenically and 225 within the Catholic communion. [A] Some Suggestions for the Ecumenical Imagination From the standpoint of this author as a Roman Catholic, we can be grateful for Weil’s contribution and the dialogues and authors reviewed here. The personal leadership of those primates like Frank Griswold, John Paul II, and a line of twentieth- and 230 twentyfirst- century archbishops of Canterbury provide initiatives, proposals and experiences which are gifts on our reconciling journey. An aesthetic view that envisions the whole network of relations, embedded in our baptismal identification with Christ and his church, on the one hand; and with the global calling to be a Christian mission for the whole world, can help us keep the appropriate faith horizon that enables us to imagine 235 new ways of seeing a worldwide communion in service of mission. I do not feel that we could do better than receive these initiatives into the lives of our churches. 33 34 Paul VI, “Ecclesiam suam” Hinze, Practices of Dialogue in the Roman Catholic Church. Gros Sep 7, 2012 13 What Weil says of baptism can equally be said of the witness of primacy in service of communion: [EXT]I believe that when our sacramental acts are ritually 240 minimized, eventually this diminished ritual undermines the church's understanding of the sacramental act itself. This is true, I believe, whatever may be the initial causes that led to the erosion of the original ritual model. What results is not only ritual change, but eventually a subversion of meaning.35[/EXT] 245 Episcopacy, and primacy within it, must demonstrate its gift to the whole by its transparency to Christ’s sacramental service to the unity of the churches for the transformation of the world. If universal Petrine ministry is minimized by too much reliance on control and juridical models, which has too long been characteristic of the exercise of the Roman primacy in the second millennium, it not only erodes the 250 transparence of its ritual and sacramental witness, but it also subverts its credible service in a post-modern culture of choice. In line with Weil’s invitation to see these “gift exchanges” together, I will make three reflections that may contribute to our journey, 1) the need for global signification of our catholicity, 2) structural gifts that can be shared on the road to full communion, and 255 85 3) strategies for reception of the monumental contributions reviewed here. 35 Weil, “Baptism as the Model for a Sacramental Aesthetic,” 266. Gros Sep 7, 2012 14 [B] Global Signification of Catholicity As for any element in our church life, from baptism to papacy, “The issue here is not validity; it is signification.” 36 If the papacy is to be reformed, the churches need first to be reformed to be open to a signification of the universal, interdependence of the 260 global community, rooted in baptism, the global mission flowing from our eschatological calling. As the Lutheran dialogue acknowledges: the “need for symbols and centers of unity,” able “to give concrete expression to our concern for the unity of the whole empirical church.”37 It is only when we all can see our global calling and solidarity that we can 265 understand the role of a pastor, above the level of our congregation signifying oversight and interdependence. Only when we reimage the significance of the bishop in the local church, will primacy among local churches, and a primacy for a global church touch our imaginations. The funeral of Pope John Paul II, the installation of Pope Benedict XVI, the 1986 and 2002 Assisi gatherings of global religious leaders around the call to prayer 270 for peace can help the Christian and religious imagination move beyond juridical, validity models of primacy to a personal, global ministry that signifies that solidarity which the world demands. Christian faith needs to begin to look to the possibilities that all of God’s people can bring to the role of a personal, primatial ministry of service to the world. It is within 36 37 90 Weil, “Baptism as the Model for a Sacramental Aesthetic,” 269. U.S. Lutheran-Catholic Dialogue, “Differing Attitudes Toward Papal Primacy,” 32. See also Wainwright, “Petrine Ministry”. Gros Sep 7, 2012 15 275 this vision of baptismal service and the solidarity of the human family that we can see the mission of all Christians. We can begin to take these building blocks—with all of the accretions they have accumulated over the centuries—and reshape them into that Church of service for which Christ prayed. It is within this vision of the needs of the world, and all Christians within it, that the papacy can be rereceived, reconceptualized and reformed. 280 [B] Structural Gifts We have to be free enough to use our imagination in revisioning a common future drawing on all of the riches we have developed in our centuries of separation. In a recent Methodist–Roman Catholic dialogue, it was suggested we can learn together from the primacy and global vision of John Wesley. We might also learn from the episcopal 285 itineracy of early American Methodism and today’s polity, in which bishops are evaluated and redeployed every four to eight years to places where they can best serve the oversight of the churches. If Roman Catholics were to consider this model, including itinerating the person holding the office at Rome, it might enhance the mission and accountability of the church and undercut the careerism that sometimes taints the pastoral focus of episcopal 290 ministry. Although neither of these suggestions emerged in the final text, 38 the Wesley model has been spelled out elsewhere. 39 Indeed, small steps like those proposed in Gift of Authority—the ecumenical encounters in papal trips and visits of delegations of Christians from a variety of churches to Rome to understand the inner workings of 38 39 United Methodist-Catholic Dialogue (United States), “Through Divine Love: The Church in Each Place and All Places (Report of Round VI)”. Wainwright, “Petrine Ministry,” 296. Gros Sep 7, 2012 16 Catholic leadership as well as to visit the person of the current pope—can enable us to 295 envisage together a common, transformed future. 40 Offices and committees of the Roman Curia, and those of the governing entities of all of our churches, can invite one another to participate as advisors, prayer support and communicators in the process that make decisions and drafts teaching documents in our churches.41 The texts of the popes and of the Roman Curia would be immeasurably 300 enhanced, both in their quality and reception, by input from ecumenical colleagues who share the same goal of full communion, and understand how texts might be misinterpreted outside of the curial culture. The personal styles of both Popes John XXIII and John Paul II, although at times internally polarizing, have witnessed to ecumenical partners the potential for Catholicism 305 to develop, to find a new role in the world, and to change an office with a venerable and polemical history. Pope John Paul II demonstrated a “peripatetic primacy,” with consequences in both ecumenical and conservative evangelical, non-ecumenical perceptions alike.42 95 40 41 100 42 See, for example, Gros, “Episcopal - Roman Catholic Bishops Pilgrimage Witnesses Commitment and Realism,” 9–11. The Roman Synods and some episcopal conferences have ecumenical participant/observers, for example, Sepúlveda, “The Fifth General Conference of the Bishops of Latin America and the Caribbean,” 9–11. Wainwright, “Petrine Ministry,” 307. Gros Sep 7, 2012 17 [B] Strategies for Reception A key element in the reformulation of the papacy, and all of the churches 310 grounded in the baptismal unity given in Christ, is reception. One Lutheran formulates the issue as it worked itself out in the sixteenth century: [EXT]Reception describes the extent and manner of later generations’ use and interpretation of the thought or writing of a figure of 315 influence [and in this case an institution]. When scholars stake out the parameters for studying the influence of an author and his or her work, they enter into a conversation, a conversation that goes back centuries. . . 43 [/EXT] Of course, the rereception of the papacy for a united church entails first receiving the 320 ecumenical imperative as central to the Gospel. 44 This implies the reception of the Roman Catholic Church as a legitimate ecumenical partner on its own terms, 45 reception of the visible unity of the church and the goal of full communion as the biblical and eschatological foundation for our work,46 and a fundamental openness of the Roman Catholic Church itself to dialogue and transformation as central to its identity in Christ. 47 325 Michael Root has suggested that the rereception of papacy will need to involve a common narrative including the “specific experience” of Anglican, Lutheran and other Christians with the papacy since separation. 48 43 44 45 105 46 47 48 Kolb, Bound Choice, Election, and Wittenberg Theological Method, 272. Rusch, Ecumenical Reception. Gros, “Reception and Roman Catholicism for the 1990’s”. Gros, “The Requirements and Challenges of Full Communion: A Multilateral Evaluation?”. Hinze, Practices of Dialogue in the Roman Catholic Church. Root, “Vatican I and the Development of Doctrine,” 139. Gros Sep 7, 2012 18 Reception is a gift of the Holy Spirit. If the seeds of unity are planted in baptism, 330 and the longing for full visible unity in a global communion of faith, sacramental life and witness are integral to Christian nurture; then the pioneering efforts of Louis Weil to enliven our baptismal consciousness, nurture our zeal for unity, and propose how to find an appropriate primacy to serve our unity and mission, are indeed a great blessing for the Church on its pilgrim way, for which we can all be grateful. 335 Gros Sep 7, 2012 19 [A] Bibliography Anglican/Roman Catholic International Commission. “Authority in the Church I,” January 19, 1977. http://www.prounione.urbe.it/diaint/arcic/doc/e_arcic_authority1.html. ———. “Authority in the Church II,” 1981. http://www.prounione.urbe.it/diaint/arcic/doc/e_arcic_authority2.html. ———. “Elucidation (1981) [On Authority in the Church I],” 1981. http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_elucid_auth.html. ———. “Life in Christ: Morals, Communion and the Church,” 1994. http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcicII_morals.html. ———. “Mary: Grace and Hope in Christ,” 2004. http://www.prounione.urbe.it/diaint/arcic/doc/e_arcic_mary.html. ———. “The Gift of Authority (Authority in the Church III),” September 3, 1998. http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcicII_05.html. 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