Ecumenism between Catholics

Fr David Watt



In an earlier article (Extra Ecclesiam nulla salus, Matrix Jan. 2015) we saw that the word ‘Catholic’ can be used in different senses.  All Protestants have in fact a grasp of some truths of the Catholic Faith.  If validly baptised – since there is only One True Church – they must have been baptised into that Church and therefore to be in a sense (badly instructed!) Catholics, for as long as they do not apostatize from whatever portion of Catholic truth they do grasp.  Of course, this assumes they are not to blame for their ignorance of the truth of Catholic claims.  In  cases where they are to blame, to a level which is mortally sinful, then for as long  as this lasts there is no sense in  which they are Catholic and hence no way in  which they can be saved (cf. Lumen Gentium 14).
If, however, their ignorance is invincible then these ‘Protestant Catholics’ provide us with a way of seeing how there can be “ecumenical dialogue” also between self-styled Catholics.



Perhaps a little of my own history will help.  The places where I studied as a seminarian included some of the most prestigious universities in the world bearing the name of Catholic (and even Pontifical!).  And yet, I was asked to imbibe all manner of anti-Catholic doctrine; to give just a few examples, that Our Lord did not really raise Lazarus from the dead; that there are contradictions in Scripture; that there have been only three instances of papal infallibility in 700 years; that Our Lady is not Co-Redemptrix; that no angels or devils exist; that every baby dying without Baptism – and for that matter everyone else! – goes to Heaven.  And the interesting thing was that these doctrines were not always being propounded by your “cartoon” liberal, but sometimes by very devout priests; quite possibly better priests than I have become. 



I also remember as a seminarian speaking with a priest who was ordained well before Vatican II, when candidates were still required to take the Anti-Modernist Oath.  His class was told ‘It’s a mere formality.  Just rattle it off; you don’t have to mean it’.  (This is reminiscent of what St Pius X supposedly replied when complimented for having eliminated Modernism:  ‘Oh, I have not eliminated it.  I have merely driven it underground’.)  Clearly then, the famous comment from Blessed Paul VI about the smoke of Satan entering the Church, should be backdated by not a few years.





Traditionally the Church has exercised greater rigour in dealing with apostates such as Luther, than with those brought up in Lutheranism or other heresies, who may not know any better.  Given the generational heresy within the outward confines  of the Church – often even taught in  seminaries – when  faced with heresy from a purported Catholic we should say in the words of Pope Francis ‘Who am I to judge?’.  The heresy may be material rather than formal.  Indeed, confusion within the Church has now reached such a point that often heresy has become the new orthodoxy!  Those who maintain traditional Catholic doctrine – eg on the absolute inerrancy of Scripture – are frequently looked at askance as being out of step with how the Church is now.




In this sad state of affairs how are we to conduct ourselves?  Firstly by remembering that, in the words of St Francis de Sales, ‘a spoonful of honey catches more flies than a barrelful of vinegar’, and that, as pointed out by St Peter Favre, ‘In order to help heretics it is first necessary to love them very sincerely’.  That is so particularly regarding our ‘Catholic heretics’ of today.




What about “ecumenical dialogue” between more orthodox-minded Catholics, and Catholic heretics?  This may be of use in some cases.  However there needs to be more dialogue on the value of dialogue.  Often it is pointless even making the attempt, because the Catholic heretic, secure in possession of what he perceives to be the new orthodoxy, steadfastly rejects Catholic Truth, which he perceives as the new heresy.  Therefore often we are better off attending more Masses, praying more Rosaries, doing more fasting and so forth.  As for “action”, we must remember that St Peter Claver, before preaching to the African slaves, first gained their goodwill by gifts of food etc.  So too, often it is necessary to soften up the “enemy” position with the artillery bombardment of love, before sending in the “ground troops” of “ecumenical dialogue”.




In this centenary of Fatima we recall Our Lady’s message, there and elsewhere, calling us to prayer and penance.  With the Church in its current state, sometimes the greatest penance can be to keep our spirits up!  And to remember that the Church will not always be like this.   To quote Fatima again ‘In the end My Immaculate Heart will triumph’.