Anglicanism that Arcic promoted and correlative intensifying of desire for full com- munion with Rome among some Anglican groups, the provision of personal ordinariates is neither the natural fruit or standard ecumenical mainline deriving from Arcic. What, then, might be meant by referring to


AC as a “prophetic gesture”? As already indi- cated, this refers primarily to the implementation of AC– to the action of receiv- ing groups of Anglicans and aspects of their “spiritual patrimony” ahead of full ecclesial communion. The next sentence corroborates this, referring to the “ultimate goal of ecu- menical activity” as the context in which a “mutual exchange of gifts” can reach fulfilment. The prophetic dimension lies not in Anglican conversion but in proleptic Catholic receptivity which, prior to full communion, can already embrace distinctive aspects of Anglicanism. The logic is that if we believe the Holy Spirit is really at work in the other Christian trad - itions sustaining real elements of the Church of Christ there, as has been maintained since the Second Vatican Council, then why need we wait for full ecclesial unity before being enriched by them? Surely this interim period calls us each to a real ecclesial learning from our ecumenical others? Something like this is implicit in John Paul II’s encyclical Ut Unum Sint. Hints can also be found in the later Arcic documents and, most clearly, in the most recent Methodist-Catholic dialogue


document, “The Grace Given You in Christ”. In developed form, this approach has come to be referred to as Receptive Ecumenism in a series of projects emanating from Durham University, building on the earlier “spiritual ecumenism” of Archbishop Williams and Cardinal Kasper but taking it in an explicitly structural, ecclesial dimension. Here we can see both the potential and the limitations in viewing AC as manifesting the prophetic antici pation of Receptive Ecumenism. Leaving aside delicate issues pertaining to the timing of AC’s announcement and the sense in some quarters of insufficient prior consultation, significant questions remain. Does it adequately respect the integrity of Anglicanism? In large part the “spiritual pat- rimony” envisaged here is confined to matters of liturgy and spirituality. But what, for exam- ple, about the tradition of married clergy that is so important to the shape and ethos of Anglican ministry? And what about charac- teristically Anglican approaches to matters of governance and polity? Actions need to follow if real weight is to be given to the notion of ACbeing a prophetic gesture of receptive Catholic learning. Now that Arcic III has been announced, the ques- tion for some is as to whether it will still be treated as a serious bilateral dialogue. Could the Catholic Church really commit there to asking the absolutely crucial question regarding what it can, and needs to, receive


from Anglicanism concerning the papacy? In his own remarkable speech at


Westminster Abbey, superbly complementing that of Pope Benedict, Archbishop Williams reminded us of Pope St Gregory’s self- designation as “servant of the servants of God”. With a twinkle in his eye and a darted glance to Pope Benedict, he noted that “Christians have very diverse views about the nature of the vocation that belongs to the See of Rome” before continuing: “we must learn to reflect together on how the historic ministry of the Roman Church … may speak to the Church catholic … [helping] to build up the Body in love … a ministry of patience and reverence … of creative love and self-giving.” Engaging seriously with this orientation, asking what Catholicism may have to learn and receive in this regard, would give real credence to the Pope’s description of the generous implemen- tation of ACas a “prophetic gesture” in service of the goal of full ecclesial unity. We can be hopeful that this is a path which Arcic III will yet pursue.


■Paul D. Murray, professor of systematic theology and director of the Centre for Catholic Studies, Durham University, is editor of Receptive Ecumenism and the Call to Catholic Learning: exploring a way for contemporary ecumenism (Oxford University Press, 2008) and is to serve as a member of Arcic III.


OPEN EVENINGS for prospective postgraduate students take place in the Spring and Summer Terms 6.30-8.30p.m. For 2011 the dates are:


Wednesday 26 January (also Research Degrees)


Monday 7 March Thursday 12 May Wednesday 15 June


To book a place, please complete our online form at openpg@heythrop.ac.uk or contact Annabel Clarkson, Academic Registrar at a.clarkson@heythrop.ac.uk Tel: 020 7795 4203.


We look forward to seeing you. d to seeing you. HEYTHROP COLLEGE University of London


Kensington Square, London W8 5HN Tel: 020 7795 6600 Fax: 020 7795 4200 email enquiries@heythrop.ac.uk www.heythrop.ac.uk


1 January 2011 | THE TABLET | 15


Page 1  |  Page 2  |  Page 3  |  Page 4  |  Page 5  |  Page 6  |  Page 7  |  Page 8  |  Page 9  |  Page 10  |  Page 11  |  Page 12  |  Page 13  |  Page 14  |  Page 15  |  Page 16  |  Page 17  |  Page 18  |  Page 19  |  Page 20  |  Page 21  |  Page 22  |  Page 23  |  Page 24  |  Page 25  |  Page 26  |  Page 27  |  Page 28  |  Page 29  |  Page 30  |  Page 31  |  Page 32  |  Page 33  |  Page 34  |  Page 35  |  Page 36  |  Page 37  |  Page 38  |  Page 39  |  Page 40