[325] Rome & Jerusalem, 21 Set 2010

The Pope’s address on Easter and Christmas always begins, “Urbi et Orbi” – “To the City of Rome and to the World.” The term “Roman Catholic” also suggests that there is something “roman” and something “universal” about the Church. In what sense is the Church “roman” and in what sense is it “global?”

In response to the question of the Roman and universal characteristics of the Catholic Church, and to the article “Full communion a very distant goal1,” I offer this journal entry …

Last weekend, Pope Benedict XVI was in Great Britain. During his time there, he participated in an ecumenical service at London’s Westminster Abbey, the headquarters of the Church of England. His visit to Great Britain marked the first visit of the papacy to this land since the Reformation. The Reformation’s roots came from disagreement on papal authority and Benedict explained the purpose for his visit was not to “dwell on differences which we all know exist,” but to “set our sights on the ultimate goal of all ecumenical activity: the restoration of full ecclesial communion.”

Ecumenical means universal, and so does the word “catholic.” Why does it seem that the universal nature of catholic is lost when the “c” is capitalized? Does the roman nature of the Church nullify its universality?

The Roman Catholic Church is indeed roman, in respects that it developed within the cultural structure of Rome. This means imperialism, militarism and visual manifestations of power are bound to the framework of the Church. Missionary zeal could be equated to Roman imperialism, and the destructive force of the Crusades was all too militaristic. And then you have, in Rome alone, numerous towering basilicas and churches, professing the might of the Church. Rome inspires pilgrims from around the world. St. Peter’s Square is filled every Wednesday with tens-of-thousands of people, from every corner of the globe, united in belief, awe, or interest in Catholicism and the Pope. But, a square filled with diverse groups of people does not mean that the Catholic Church is universal.

There is a two-fold definition of universality. First, it means the quality, fact or condition of existing everywhere. In this regard, the Roman Catholic Church is indeed universal. The second part of this definition states that universality denotes “universal inclusiveness in scope or range, especially great or unbounded versatility of the mind.”2 This part of the definition is what I believe it means to be truly universal, and because of this, I do not believe the Church itself is universal.

Universal inclusiveness eludes the Roman Catholic Church as an institution. But, universality does exist. True universality is found in the Word of God and in His Kingdom. The Kingdom is salvation for all, a universal entity that affects this life, and the entirety of the earth. The Church is an instrument of the Kingdom, but not the Kingdom itself. The Kingdom is both the genesis and goal of the Roman Catholic Church. Universality is at the heart of the Church, but its roman manifestations separate it from the totality of humanity. Humankind is united in its hopes for fulfillment, for a truly human life, but it is yet to be connected under one universal organization.

“Full communion was and still remains the goal,” said Christopher Hill, the Anglican bishop of Guilford, who has been involved in Catholic-Anglican dialogue. “How distant the goal is, is another matter. It’s not that close now.” We are not close to full communion of all religions, a breaking down of the systems of separation.  But, the renewed interest in seeing what unites all religions, a search into the roots of Christianity, along with a discovery of common themes throughout all faiths, does bring light into the darkness of division.  Maybe we are not close to full communion, but through ecumenical acts, we are now closer than ever before. 

(1) International Herald Tribune. 22 September 2010. 3.
(2) www.freedictionary.com