Roman Catholics should look beyond the divisive issue of ordaining women to see how much they share with the world’s Anglicans and work toward greater Christian unity, the head of the Anglican Communion said on Thursday.

Archbishop of Canterbury Rowan Williams, whose own church is split over female priests and bishops, said the Vatican’s ban on ordaining women was not as solidly grounded theologically as the core Christian doctrines the two denominations agree on.

His speech at a pontifical university in Rome came a month after Pope Benedict invited alienated Anglicans to join the Catholic Church, a move some Anglicans criticized as a bid to woo away those opposed to women bishops.

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Listen to it all (Hat tip: Ruth Gledhill).

Once again, I am asking how far continuing disunion and non-recognition are justified, theologically justified in the context of the overall ecclesial vision, when there are signs that some degree of diversity in practice need not, after all, prescribe an indefinite separation. I do not pretend to be offering a new paradigm of ecumenical encounter, far from it. But the very quality of the theological convergence recorded, and very expertly and lucidly recorded, in Harvesting prompts the sort of question I have been raising. At what point do we have to recognise that surviving institutional and even canonical separations or incompatibilities are overtaken by the authoritative direction of genuinely theological consensus, so that they can survive only by appealing to the ghost of ecclesiological positivism? The three issues I have commented on may all seem, to the eyes of a non-Roman Catholic, to belong in a somewhat different frame of reference from the governing themes of the ecumenical ecclesiology expressed in the texts under review. If the non-Roman Catholic is wrong about this, we need to have spelled out exactly why; we need to understand either that there are issues about the filial/communal calling clearly at stake in surviving disagreements; or to be shown that another theological ”˜register’ is the right thing to use in certain areas, a different register which will qualify in some ways the language that has so far shaped ecumenical convergence.

Cardinal Willebrands would, I suspect, have been uncomfortable with the latter option and would have wanted (if he had agreed that these issues were critical, unresolved, and in need of resolution) to keep our attention fixed on the former, so that our language and thinking about the Church remained theological in a sense recognised by all involved in the discussion. To say this is not to foreclose consideration of these and other outstanding areas of diversity, let alone to say that they are ”˜political’ matters and that there is no point in approaching them theologically, or that they are ”˜second-order’ questions. But it is important to be clear about just how much convergence there is, as witnessed in the survey offered in Harvesting.

All I have been attempting to say here is that the ecumenical glass is genuinely half-full ”“ and then to ask about the character of the unfinished business between us. For many of us who are not Roman Catholics, the question we want to put, in a grateful and fraternal spirit, is whether this unfinished business is as fundamentally church-dividing as our Roman Catholic friends generally assume and maintain. And if it isn’t, can we all allow ourselves to be challenged to address the outstanding issues with the same methodological assumptions and the same overall spiritual and sacramental vision that has brought us thus far?

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The Archbishop of Canterbury has mounted a direct challenge to the Roman Catholic Church’s stance against the ordination of women priests.

In a speech in Rome today, he made clear there could be no turning back of the clock on women priests to appease the Pope, the Catholic Church or malcontents in the Church of England.

He dismissed the Pope’s plan to welcome disaffected Anglicans into the Catholic Church as little more than a “pastoral response” which broke little new ground in relations between the two churches.

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Dr Rowan Williams challenged Catholic doctrine by claiming that even the dispute over whether women can be priests should not be a serious dividing issue between the two major Christian denominations.

He held up the Anglican Communion, which has been driven to the brink of collapse over homosexuality in recent years, as an example of how a family of churches can remain connected despite the differences between them.

The archbishop made his provocative comments at the Gregorian University in Rome, at a meeting to celebrate the centenary of Cardinal Willebrands, a former president of the Pontifical Council for Promoting Christian Unity.

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The establishment of special structures for Anglicans who want to enter into full communion with the Roman Catholic Church absolutely is not a signal of the end of ecumenical dialogue with the Anglican Communion, said the Vatican’s chief ecumenist.

Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, said the visit Nov. 19-22 of Archbishop Rowan Williams of Canterbury, primate of the Anglican Communion, to the Vatican “demonstrates that there has been no rupture and reaffirms our common desire to talk to one another at a historically important moment.”

Archbishop Williams was scheduled to speak at a conference sponsored by Cardinal Kasper’s office and to meet privately Nov. 21 with Pope Benedict.

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To change the metaphor, the wall that has existed between Rome and Canterbury still stands, maintained, it must be said, largely by Rome. Gates have allowed those led by their consciences to pass across to the other side, but the slow, painstaking work of chipping away at the edifice ”” which many Anglicans thought was the object of dialogue with Roman Catholicism ”” has not yet born fruit. Certainly, this latest move amounts only to the erection of a larger gate, so that groups rather than individuals might cross over. Any who choose to do so will find themselves in another enclosure erected partly, we are told, to preserve the Anglican nature of the ordinariates, but mostly, we suspect, to protect the Roman Catholic dioceses from non-celibate priests and unfamiliar liturgy.

On the Anglican side, the view appears to be gaining ground that, for those people who have been petitioning Rome repeatedly and insistently, the time for persuading them to stay passed some time ago. The issue for them has ceased to be how to fit into the Anglican set-up, but whether the Pope’s offer meets their desires. Just how many of these petitioners there are remains to be seen, of course. When those in “irregular marriage situations”, and those who were formerly Roman Catholics, and those who have difficulty accepting the Roman Catholic Catechism in its entirety, and those who object to the removal of lay people from government are excluded from the figures, there might well be fewer than expected. But once they have decided, the true work of unity, the chipping away at those walls, can resume.

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When Archbishop of Canterbury Rowan Williams meets with Pope Benedict XVI here on Nov. 21, the two men will be making the latest gesture in a four-decade-long effort to achieve unity between their churches.

But some Catholics and Anglicans fear the future of that endeavor could be jeopardized by the Vatican’s plans, announced last month (Oct.), to make it easier for Anglicans to convert to Catholicism. Former Anglicans, many of whom are upset by their church’s growing acceptance of female clergy and homosexuality, will be allowed to join special Catholic dioceses while retaining many of their traditional prayers and hymns, and to a limited extent a married priesthood.

Williams, spiritual leader of the worldwide Anglican Communion, will visit Rome for five days (Nov. 18-22) of meetings and events aimed at “keeping alive the ecumenical endeavor,” said his Vatican envoy, the Very Rev. David Richardson.

“We don’t see it as in any way a comment on the ecumenical conversations,” Richardson said of the Vatican’s move, which he called a “pastoral response” to the requests of disaffected Anglicans. “It’s a side issue for ecumenical dialogue.” Richardson noted that Williams’ visit to Rome was scheduled before the Vatican rolled out its welcome to Anglican dissidents.

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Swedish press reports that the Church of England and Church of Ireland will boycott the consecration of a partnered lesbian priest as Bishop of Stockholm are not true, spokesmen for the Archbishop of Canterbury and Archbishop of Armagh told The Living Church.

Nevertheless, no episcopal representatives from the Churches of England or Ireland, the Church in Wales or the Scottish Episcopal Church will be present for the Nov. 8 consecration of the Rev. Eva Brunne by Swedish Archbishop Anders Wejryd of Uppsala.

The Swedish Christian newspaper Dagen reported on Nov. 3 that the Church of England and Church of Ireland will boycott the ceremony as a sign of their displeasure with the ordination of Pastor Brunne, who lives with her partner, a fellow Church of Sweden pastor, the Rev. Gunilla Lindén.

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The enrichment is mutual: the faithful coming from Anglicanism and entering into full Catholic communion receive the richness of the spiritual, liturgical and pastoral tradition of the Latin Roman Church in order to integrate it into their own tradition, which integration will in itself enrich the Latin Roman Church. On the other hand, exactly this Anglican tradition ”“ which will be received in its authenticity in the Latin Roman Church ”“ has constituted within Anglicanism precisely one of those gifts of the Church of Christ, which has moved these faithful towards Catholic unity.

What is involved in this provision, therefore, goes beyond what was envisioned in the Pastoral Provision adopted by the Congregation for the Doctrine of the Faith and approved by John Paul II on June 20, 1980. Whereas the Pastoral Provision foresaw that the faithful coming from Anglicanism would be members of the Diocese in which they were domiciled, although receiving special care from the diocesan Bishop, the Apostolic Constitution Anglicanorum coetibus considers them as members of a Personal Ordinariate and not of the Diocese in which they are domiciled. Furthermore these Ordinariates will be composed of faithful from every sate of life (laity, priests and members of Institutes of Consecrated Life and of Societies of Apostolic Life) coming from Anglicanism either in groups or individually, or receiving the sacraments of initiation within the Ordinariate itself (Ap. Cons. I § 4).

Posted in * Anglican - Episcopal, * Religion News & Commentary, Anglican Provinces, Archbishop of Canterbury, Church of England (CoE), Ecumenical Relations, Other Churches, Pope Benedict XVI, Roman Catholic

A Catholic journalist has suggested that the name of the “personal ordinariate” in England and Wales may be linked to John Henry Newman, a famous former Anglican priest and theologian whose beatification is expected in 2010 when Pope Benedict XVI visits England. Other reactions have been very mixed: from many Anglicans of anger and from some atheists of protection and protest. Perhaps the atheists in England deep down are Protestant atheists?

The long term consequences of this announcement are difficult to see at the moment, but the achievements of the dialogical approach of the Anglican-Roman Catholic International Commission (ARCIC) and of the International Anglican-Roman Catholic Commission for Unity and Mission (IARCCUM) need to be safeguarded. The profoundly reconciling legacy in Liverpool and England of the friendship between Bishop David Sheppard and Archbishop Derek Worlock needs remembering and developing.

It may well be that the number of Anglican Catholic bishops and other clergy in England who take this up is likely to be low, and the number of congregations in England will be even lower.

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From here:

Responding to today’s publication of the Apostolic Constitution and its complementary norms by the Vatican, the Rt Revd Christopher Hill, Bishop of Guildford and Chairman of the Church of England’s Council for Christian Unity, said:

“We note the publication of the text of the Apostolic Constitution and its complementary norms today. It will now be for those who have requested and at this point feel impelled to seek full communion with the Roman Catholic Church to study the Apostolic Constitution carefully in the near future and to consider their options.

The Vatican response to certain requests from individuals and groups across the world does not deflect us from either the continuing mission of the Church of England in its parishes and dioceses throughout the land, or its longstanding commitment to seeking the unity of all the Churches, including the Roman Catholic Church.”

The tragedy is that the church which is called to be the model of reconciliation is often its contradiction because of a preoccupation with internal matters.

We see this in the debate within churches about the role of women in ministry. While there has been a general acceptance within Anglicanism of women’s ordination, there are those who feel in conscience that they cannot accept this break with tradition and especially if it means the ordination of women bishops.

In response to the situation, Pope Benedict XVI recently approved a canonical structure which will allow former Anglicans to enter full communion with the Roman Catholic Church while preserving elements of their Anglican heritage.

But the suggestion that the Archbishop of Canterbury, Dr Rowan Williams, was only informed of this proposal at the last minute has caused disquiet in Anglican circles and beyond. Archbishop George Carey, his predecessor, was “appalled” that Archbishop Williams was informed only shortly before it was announced: “I think in this day and age, it was inexcusable to do this without consultation.” The Catholic theologian Father Hans Küng described the offer as a “tragedy, a non-ecumenical piracy of priests.” These are difficult times for ecumenism.

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“Papal Gambit Stuns Church” was how The Times of London headlined its front page Oct. 21. Inside, an editorial thundered that Rome’s newly announced legal structure allowing Anglicans to join the Catholic Church without giving up their rites and traditions had “dangerously weakened” Anglicanism. The editors said that Pope Benedict XVI stands accused of damaging church unity and ecumenical cooperation.

It was gloriously retro, as if out of an 1850 Punch cartoon showing a sinister pope and cardinal trying to force their way through a door over the caption: “Daring attempt to break into a church.” The Times’s metaphors””Rome was “annexing” parts of the Church of England, parking its tanks on Lambeth’s lawns, fishing in troubled Anglican water””glossed over important facts. The move was announced by the archbishops of Canterbury and Westminster together; the pope was responding to insistent requests from disaffected Anglicans who had decided in conscience they could no longer remain in the Church of England; he had not done so before out of fear of undermining Anglican unity; and he was doing so now with an imaginative piece of canonical engineering that could do more to thaw relations between the Catholic and Anglican churches than anything since their official unity talks began in the 1970s.

Still, the sense of violation was real””not least because the papal bombshell had dropped out of a clear blue sky with little warning. The former archbishop of Canterbury, George Carey, was outraged that his successor, Rowan Williams, learned of the move only two weeks previously and had been notified formally only when the prefect of the Congregation for the Doctrine of the Faith, Cardinal William Levada, visited London the weekend before. But even Lord Carey admitted that the proposal had vast potential. “Straightforward ecumenism at the theological level is going nowhere,” he said. “This fresh initiative could have surprising consequences.”

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The Catholic League was formed to promote reunion. Many do not know this, but the Week of Prayer for Christian Unity began in 1908 as an Anglican initiative to promote unity between Anglicans and Catholics; only from 1936 was it decided, under the influence of a French priest, Abbé Paul Couturier, to widen its scope to embrace all Christians.

After the Appeal for Christian Unity at the 1920 Lambeth Conference, Cardinal Mercier of Belgium and Lord Halifax gathered a group of theologians into what became known as the Malines Conversations, producing a plan for a Uniate Church similar to that proposed in the reign of Charles II. The talks ended when the Archbishop of York visited the Pope, the first Anglican archbishop to visit the Pope, and explained that Lord Halifax had no official standing.

It was not until the Second Vatican Council that the time became more auspicious, and through the visit of Archbishop Michael Ramsey to Pope Paul VI in 1996, the Anglican Roman Catholic International Commission (ARCIC)_was created “to work for the restoration of complete communion of faith and sacramental life”. Archbishop Ramsey had already indicated what form he thought it might take.

Building on the plans of past centuries he suggested: “Unity could take the form of the Anglican Communion being in communion with Rome, having sufficient dogmatic agreement with Rome, accepting the Pope as the presiding bishop of all Christians, but being allowed to have their own liturgy and married clergy and a great deal of existing Anglican customs….”

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A draft text for a common statement on ecclesiology and mission was discussed. The Council will present it to the Anglican and Old Catholic Bishops’ Conference and recommends that it be made the theme of the forthcoming International Old Catholic and Anglican Theological Conference in 2011.

Attention was given to the recently published document “Kirche und Kirchengemeinschaft” (Church and Communion) of the International Roman Catholic-Old Catholic Dialogue Commission (IRAD), as well as to the recent Vatican announcement of the Apostolic Constitution to provide personal ordinariates for Anglicans and former Anglicans.

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The UK wing of the Traditional Anglican Communion ”“ a group of rebel traditionalists who have left official Anglicanism ”“ has voted to accept Pope Benedict XVI’s offer of a Personal Ordinariate. The TAC has only a few small communities in Britain, but the Pope will be pleased by this development.

Hat-tip to Fr Tim Finigan, who says on his blog: “I hear a lot of sceptical comments about the Holy Father’s offer of Personal Ordinariates, with the conventional wisdom being that it will not really attract many people. So it is good to hear news of twenty or so parish communities that will be interested. The TAC asked for the provision in the first place so it is to be expected that they would be first off the mark; but I think that there may well be plenty more to follow in due course.”

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Durham Cathedral, which would co-host the event with the University, is commonly regarded as the finest Romanesque building in the world and, together with the University-owned Durham Castle and Palace Green, is a recognised UNESCO world heritage site.

At a time of some increased sensitivity in Anglican-Roman Catholic relations, the strong ecumenical character of the invitation is very significant. The invitation is led by Dr Tom Wright both as Lord Bishop of Durham and as the University’s senior representative, and Mrs Maggie Wright, but is counter-signed and fully supported by Bishop Seamus Cunningham of the Catholic Diocese of Hexham and Newcastle, the Chapter of Durham Cathedral, the Abbot of Ampleforth Abbey and the President of Ushaw College, the Catholic seminary for the North of England.

Bishop Wright said: “Durham has in recent years become a major global centre for ecumenical work and the close interlinking of Cathedral and University means that Durham is well placed to host an event which is simultaneously academic and ecumenically spiritual.”

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A top Vatican official has joined other global Christian leaders in the eastern German town where Martin Luther broke with the papacy, at a tree-planting ceremony that looks to closer ties on the 500th anniversary of the Reformation in 2017.

The ceremony took place in Wittenberg, the German town known as “Lutherstadt”, 492 years after Luther nailed his epoch-changing 95 theses to a church door there, leading to the breach with the 16th-century papacy

“It is possible for us today to together learn from Martin Luther,” said Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity as he planted the first of 500 trees on 1 November in a landscaped Luther Garden, forming part of the celebrations for 2017.

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Mgr Andrew Faley [director of ecumenism for the Bishops Conference of England and Wales]: ‘Well, I think there is an answer to it and I can understand why Bishop Gregory should say what he has said. However, I can’t really believe that the Archbishop of Canterbury, over the past several years, has not been aware of the disaffection and the unease of several groups of Anglicans within the Anglican Communion concerning particular issues within that Church which have caused them to be increasingly nervous about what it means to be in unity with that church.

‘Now, the Pope is not an ill-mannered man, as far as I’m aware, it’s not so much about ecumenical bad manners as the Pope’s concern for the unity of the church.

‘As Bishop Christopher Hill said in the joint press conference announcing this particular initiative between ”“ or sorry, not initiative, response ”“ between himself and the Archbishop of Canterbury and also Archbishop Nichols of Westminster, and Archbishop McDonald of Southwark, were present, the four of them – he said, look the last thing we want is more churches.

‘This move of the Pope is directly concerned with the unity of the church. That it’s not so much about wanting just to stand back, therefore, and see the Anglican Communion disintegrate into more and more churches. That’s exactly what Gregory doesn’t want. That’s exactly what I don’t want.’

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Cardinal Cormac Murphy-O’Connor, retired archbishop of Westminster, said a forthcoming apostolic constitution to establish “personal ordinariates” should not be seen as an attempt by the Vatican to poach Anglicans disaffected by such issues as the ordination of women and sexually active homosexuals as priests and bishops.

The former Catholic co-chairman of the Anglican-Roman Catholic International Commission made his remarks in the Richard Stewart Memorial Lecture at Worth Abbey, near London, Oct. 29. He said the canonical structures announced in Rome and London Oct. 20 were simply a generous response to requests over a number of years by Anglican communities that wanted to enter full communion with the Catholic Church while preserving elements of distinctive spiritual patrimony.

“There is much that has been written and spoken about this matter over the past week but I would just want to emphasize that this response of Pope Benedict is no reflection or comment on the Anglican Communion as a whole or of our ongoing ecumenical relationship with them,” said the cardinal, 77, the former president of the Bishops’ Conference of England and Wales.

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But weeks into his reign, [Bishop Lawrence] Provenzano faces another challenge: The Vatican last month announced it is setting up a new structure to allow Anglicans or their entire parishes to more easily switch to the Roman Catholic Church. This would allow married Anglican priests to continue to operate within the Catholic Church.

The move appears aimed at attracting Anglicans – or Episcopalians, as they are known in the United States – who oppose their church’s embrace of female priests and gay bishops.

Provenzano, 54, is taking it all in stride and says he is not taking any special steps to prevent defections. “This all becomes a distraction to us in terms of really doing what we are called to do, and that is preaching the Gospel, taking care of the poor, taking care of the homeless,” he said. He added that “I don’t think any parish in our diocese will take this invitation” by the Vatican. There are nearly 150 Episcopalian parishes in the Long Island diocese.

Still, some of his initial comments created a stir. Shortly after Rome’s announcement in late October, he wrote, “At the heart of all this is the reality that the Roman Catholic Church is willing to welcome angry, reactionary, misogynistic, homophobic people.”

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This is an earthquake. For two reasons:

First, this is Pope Benedict’s latest initiative in what is now clearly a papal policy of trying to rally the vibrant, sacramental Christian churches around the Papacy in response to the collapse of the other mainline Christian churches and the on-coming threat of jihadi Islam, especially in Europe. As such, by offering concessions in exchange for lost sheep returning to the Church and the Sacraments, the Holy Father is seeking to build up a new Christendom and to gather in the still-faithful remnants of the collapsed Protestant Churches ”“ hierarchy, clergy and laity together. The intended symbols of this new, united Christendom, in my estimation, will be the Papacy and the Mass, including the newly revived Extraordinary Rite of the Mass, which now under Benedict’s motu proprio, is required to be the liturgy celebrated at all international gatherings….

The second possibility is more elusive because we haven’t yet seen the text of the Apostolic Constitution.

Will the new structures contemplated by the Pope and his men establish a precedent for the Orthodox, Lutheran and other Christian churches which have the Mass, are hierarchically-based and sacramentally-centered, to become “sister churches” to Rome?

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Cardinal Cormac Murphy-O’Connor said the move was discussed in the 1990s but would have been seen as “wanting to put out the net as far as one could”, at a time when only Anglo-Catholics within the Church of England wanted full communion with the Holy See.

He said the situation is different now as Anglicans worldwide have asked the Vatican for help, and added that he welcomed Pope Benedict XVI’s “generous” offer – although he still hopes for complete unity between the two Christian denominations.

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The Vatican today issued a statement about its plans to create a personal Ordinariate for ex-Anglicans which discusses the possibility of ordaining married laymen on a case-by-case basis.

Cardinal William Levada, head of the Congregation for the Doctrine of the Faith, was seeking to quash speculation that the publication of the Apostolic Constitution had been held up by squabbles over the ordination of married men. Not true, he insists.

His statement makes clear that celibacy will be the norm for priests in the Ordinariate ”“ but does not rule out the possibility of married seminarians becoming priests, so long as the local Ordinary, the bishops’ conference and the Holy See agree that an exception should be made. My reading of this document is that it does not completely close the door on the possibility of future married seminarians being ordained.

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According to the release, the members welcomed the Roman Catholic Church’s acknowledgement of a substantial overlap in faith and the legitimacy of many Anglican traditions, a recognition that is the fruit of over 40 years of official dialogue between the two churches. And members were encouraged by statements made by Roman Catholic and Anglican leaders that the official dialogue between the two churches will continue, according to the release.

“Most everyone seemed clear that there were negative as well as some positive aspects to the Vatican’s initiative,” said Bishop Christopher Epting, the Episcopal Church’s ecumenical and interfaith officer. “We thought it was important to wait until we’ve seen the actual text of the constitution before saying much more, but wanted to affirm both churches’ decisions to continue formal dialogue — through ARC-USA — with the only recognized province of the Anglican Communion in the United States (the Episcopal Church) and the U.S. Conference of Catholic Bishops. That’s the official ecumenical dialogue, and that’s what’s important.”

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JAMES CARROLL’S most recent diatribe against the Catholic Church (“From Vatican, a tainted olive branch,’’ Op-ed, Oct. 26) continues to reveal his misunderstanding of the affairs of the church, and in this case, the announcement last week by the Vatican that former Anglicans who are dissatisfied with the direction their former church has taken may now become members of the Catholic Church while retaining their collective identity within specially designed dioceses.

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In the wake of Vatican plans to make it easier for Episcopalians to become Catholic, the Episcopal bishop of Maryland would like to make one point clear: The door swings both ways.

Lost in talk of the splintering of the Anglican Communion, Bishop Eugene Taylor Sutton says, is the appeal that the 45,000-member Episcopal Diocese of Maryland has held for former Roman Catholics and others looking for a big-tent church.

While attention focused on the conversion en masse last month of a Catonsville-based order of Episcopal nuns to the Catholic Archdiocese of Baltimore, the Episcopal Diocese of Maryland has received three former Roman Catholic clergy in the past couple of months, Sutton says.

“We just want to remind people that this switching from Anglicans becoming Roman Catholics goes both ways,” Sutton said. “Many, many laypeople in our churches came from the Roman Catholic Church. We get many clergy.”

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A row has broken out behind the Vatican walls over the “confusion” surrounding Pope Benedict XVI’s opening to disaffected Anglicans, according to a papal biographer.

Andrea Tornielli, the biographer of several modern Popes including Pope Benedict, said that just over a week after its existence was revealed by the Vatican, the text of the Apostolic Constitution laying down the conditions for the creation of a new “Anglo-Catholic” section of the Church was still not ready for publication.

This was not because of translation problems but “something more serious”, Mr Tornielli said. There was still debate behind the scenes over priestly celibacy, the “most sensitive point for public opinion”.

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When the Rt. Rev. Eugene Taylor Sutton, bishop of Maryland, visited St. James Episcopal Church in Mount Airy on Sunday, the questions from the congregation concerned the Vatican’s recent announcement making it easier for Anglicans to convert to Roman Catholicism.

“That was the one thing people wanted to know,” said the Rev. Portia Hirschman, rector at St. James.

“How is this going to affect us, how is this going to affect the Episcopal Church? The more interesting question, I think, is how is this going to affect the Roman Catholic Church.”

While local Catholic and Episcopal clergy said they did not know how the announcement by the Vatican would affect either the Roman Catholic Church or the Anglican Communion, Catholic clergy embraced the news.

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