The Holy Father paid a courtesy visit to Anglican Archbp. Rowan Williams at Lambeth Palace.
My comments at the end. First, I must say that Archbp. Williams gave a good address which I am starting to drill into. But he did say:
“…Your consistent [Pope Benedict] and penetrating analysis of the state of European society in general has been a major contribution to public debate on the relations between Church and culture, and we gratefully acknowledge our debt in this respect.“Our task as bishops is to preach the Gospel and shepherd the flock of Christ; and this includes the responsibility not only to feed but also to protect it from harm. Today, this involves a readiness to respond to the various trends in our cultural environment that seek to present Christian faith as both an obstacle to human freedom and a scandal to human intellect. [NB, British Humanist Ass.] We need to be clear that the Gospel of the new creation in Jesus Christ is the door through which we enter into true liberty and true understanding: we are made free to be human as God intends us to be human; we are given the illumination that helps us see one another and all created things in the light of divine love and intelligence…
“Our presence together as British bishops here today is a sign of the way in which, in this country, we see our task as one and indivisible. The International Anglican-Roman Catholic Commission on Unity and Mission has set before us all the vital importance of our common calling as bishops to be agents of mission. Our fervent prayer is that this visit will give us fresh energy and vision for working together in this context in the name of what a great Roman Catholic thinker of the last century called ‘true humanism’ – a passionate commitment to the dignity of all human beings, from the beginning to the end of life, and to a resistance to every tyranny that threatens to stifle or deny the place of the transcendent in human affairs. [Dictatorship of relativism.]
“We do not as churches seek political power or control, or the dominance of Christian faith in the public sphere; but the opportunity to testify, to argue, sometimes to protest, sometimes to affirm – to play our part in the public debates of our societies… We shall be effective defenders or proclaimers of our faith when we can show what a holy life looks like, a life in which the joy of God is transparently present. And this means that our ministry together as bishops across the still-surviving boundaries of our confessions [Boundaries which are becoming more solid and wider.] is not only a search for how we best act together in the public arena; it is a quest together for holiness and transparency to God, a search for ways in which we may help each other to grow in the life of the Holy Spirit…
“…Holiness is at its simplest fellowship with Christ; and when that fellowship with Christ is brought to maturity, so is our fellowship with one another. As bishops, we are servants of the unity of Christ’s people, Christ’s one Body. And, meeting as we do as bishops of separated church communities, we must all feel that each of our own ministries is made less by the fact of our dividedness, a very real but imperfect communion. Perhaps we shall not quickly overcome the remaining obstacles to full, restored communion; but no obstacles stand in the way of our seeking, as a matter of joyful obedience to the Lord, more ways in which to build up one another in holiness by prayer and public celebration together, by closer friendship, and by growing together both in the challenging work of service for all whom Christ loves, and mission to all God has made.”
Here is the text of the Holy Father’s address:
It is a pleasure for me to be able to return the courtesy of the visits you have made to me in Rome by a fraternal visit to you here in your official residence. I thank you for your invitation and for the hospitality that you have so generously provided. I greet too the Anglican Bishops gathered here from different parts of the United Kingdom, my brother Bishops from the Catholic Dioceses of England, Wales and Scotland, and the ecumenical advisers who are present.
You have spoken, Your Grace, of the historic meeting that took place, almost thirty years ago, between two of our predecessors – Pope John Paul the Second and Archbishop Robert Runcie – in Canterbury Cathedral. There, in the very place where Saint Thomas of Canterbury bore witness to Christ by the shedding of his blood, they prayed together for the gift of unity among the followers of Christ. We continue today to pray for that gift, knowing that the unity Christ willed for his disciples will only come about in answer to prayer, through the action of the Holy Spirit, who ceaselessly renews the Church and guides her into the fullness of truth.
It is not my intention today to speak of the difficulties that the ecumenical path has encountered and continues to encounter. Those difficulties are well known to everyone here. Rather, I wish to join you in giving thanks for the deep friendship that has grown between us and for the remarkable progress that has been made in so many areas of dialogue during the forty years that have elapsed since the Anglican-Roman Catholic International Commission began its work. Let us entrust the fruits of that work to the Lord of the harvest, confident that he will bless our friendship with further significant growth.
[NB:] The context in which dialogue takes place between the Anglican Communion and the Catholic Church has evolved in dramatic ways since the private meeting between Pope John XXIII and Archbishop Geoffrey Fisher in 1960. On the one hand, the surrounding culture is growing ever more distant from its Christian roots, despite a deep and widespread hunger for spiritual nourishment. On the other hand, the increasingly multicultural dimension of society, particularly marked in this country, brings with it the opportunity to encounter other religions. For us Christians this opens up the possibility of exploring, together with members of other religious traditions, ways of bearing witness to the transcendent dimension of the human person and the universal call to holiness, leading to the practice of virtue in our personal and social lives. Ecumenical cooperation in this task remains essential, and will surely bear fruit in promoting peace and harmony in a world that so often seems at risk of fragmentation.
At the same time, we Christians must never hesitate to proclaim our faith in the uniqueness of the salvation won for us by Christ, and to explore together a deeper understanding of [wait for it] the means he has placed at our disposal for attaining that salvation. [Principle among which is the Church Christ established, which has valid apostolic succession, sacraments and the Petrine ministry.] God "wants all to be saved, and to come to the knowledge of the truth" (1 Tim 2:4), [That requires a teaching authority as well as proclamation of the Word.] and that truth is nothing other than Jesus Christ, eternal Son of the Father, who has reconciled all things in himself by the power of his Cross. In fidelity to the Lord’s will, as expressed in that passage from Saint Paul’s First Letter to Timothy, we recognize that the Church is called to be inclusive, yet never at the expense of Christian truth. Herein lies the dilemma facing all who are genuinely committed to the ecumenical journey.
In the figure of John Henry Newman, who is to be beatified on Sunday, we celebrate a churchman whose ecclesial vision was nurtured by his Anglican background and matured during his many years of ordained ministry in the Church of England. He can teach us the virtues that ecumenism demands: [Which are?] on the one hand, he was moved to  follow his conscience, even at great personal cost; and on the other hand, the warmth of his  continued friendship with his former colleagues, led him to explore with them, in a truly eirenical spirit, the questions on which they differed, driven by a deep longing for unity in faith. Your Grace, in that same spirit of friendship, let us renew our determination to pursue the goal of unity in faith, hope, and love, in accordance with the will of our one Lord and Saviour Jesus Christ.
With these sentiments, I take my leave of you. May the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all (2 Cor 13:13).
It seems to me that there is a new item on the agenda of ecumenism: combating relativism.
I don’t think that the Anglicans are up to that task. They are the established Church of England. History suggests that they are into accommodation. They don’t get their marching orders from Parliament. Rather, they morph their doctrine according to the trends of the majority of the people. There is a lag, but the gap eventually closes over time.
How long will it be before the Church of England embraces the present secularism of England? Some will resist it. There is some resistance now. But I suspect they will cave in. How will it be before they have lesbian bishops, rites for homosexual marriage, and then of course rites to bless divorces of homosexual marriages, rite to bless unions with the under-aged…. They will embrace whatever predominant trend come along.
Where does Pope Benedict think ecumenical dialogue with Anglicans will go? Does Pope Benedict think that the Anglicans are going to stand up to relativism? Probably not.
Nevertheless, Pope Benedict, Pope of Christian Unity, must speak with the Anglicans as partners in the battle against relativism. That’s what Popes do. At the same time, he is speaking to the average person out there who has some common sense. Someone who doesn’t think that it is okay simply to change doctrine to fit the trends. This listener would not be pleased at the way things are going, but would also perhaps be a little intimidated by the prevailing culture and be afraid to raise a voice too loudly in the public square. She would see, however, that the Catholic Church doesn’t go wobbly. That would make her think.