I would like to take a whole different tack on the little Roman Catholic reconciliation that took place this weekend. The Bishop of Rome un-excommunicated four bishops from the Society of St. Pius X. What fascinates me about the whole thing is the level to which the Bishop of Rome will go to reconcile certain folks, while adamantly keeping others at bay.

Of course the SSPX believes in the office of the Pope as defined by the Roman Church. They hold lots of other beliefs in common, especially certain “dogmas” much of the rest of Catholic world rejectsIn terms of their being defined dogmas.. That said, these bishops and their clergy also reject much of what the Roman Church teaches. Think on that! They do not adhere at the level where they can honestly say: “I believe and profess all that the holy Catholic Church believes, teaches, and proclaims to be revealed by God.” As a matter of fact they differ quite a bit on that, and are unable to accept a lot of what has been defined and taught since 1962.

The document lifting the excommunications makes that point clear:

With this act, it is desires to consolidate the reciprocal relations of confidence and to intensify and grant stability to the relationship of the Fraternity of Saint Pius X with this Apostolic See. This gift of peace, at the end of the Christmas celebrations, wishes also to be a sign to promote unity in the charity of the universal Church and to try to end the scandal of division.

It is hoped that this step be followed by the prompt accomplishment of full communion with the Church of the entire Fraternity of Saint Pius X, thus testifying true fidelity and true recognition of the Magisterium and of the authority of the Pope with the proof of visible unity.

It even paraphrases the letter, allegedly from the SSPX bishops, requesting that the excommunications be lifted, clearly making the point that the SSPX has differences which must be “discussed:”

His Holiness Benedict XVI … faithful in the effort expressed by them in the aforementioned letter of not sparing any effort to deepen the necessary discussions with the Authority of the Holy See in the still open matters, so as to achieve shortly a full and satisfactory solution of the problem posed in the origin

So the Bishop of Rome brought folks who express less than full adherence to the Roman Church’s teachings, folks who have open questions that still need discussion, and an acknowledged (in writing) imperfect communion (lacking “true fidelity and true recognition”), back into full communion. It boggles the mind.

The Roman Church is defining this as an act of charity, and I’m sure that it is for some the faithful who attend SSPX chapelsAt the same time, others in those chapels have less than a pin-head full of filial affection for the local Ordinary. They wouldn’t follow him if their life depended on it.. On the other hand, it is uncharitable to those who have tried to work with Rome on issues of reconciliation. In doing this the Roman Church is saying that impaired communion is fine and fully acceptable, while turning to Churches such as the PNCC, and saying impaired communion isn’t good enough.

Where’s the bright line to be crossed to achieve unity? We all know of course – believe in the Pope (as we define him) and the other recent innovations in dogma. As long as you do that, the rest is up-for-grabs (and not all that important).

If Benedict was trying to reach out to the Orthodox and the other Catholic Churches in his moves toward stricter standards, this sends the opposite message. It says that the standards are whatever you declare them to be at the moment. The spirit of VII — arbitrary and capricious fits and starts — continues to be the cause celeb. The rules are different at different times, as long as Rome if filling in the blank “As long as you….. then you’re one of us.”

On a funny note, this blogger mentions the PNCC as one of a group of options for “uber-liberal” Roman Catholics who may wish to desert the Roman Church. Of course anyone can find a home with us, and all are welcome to come to our Lord and Savior with us, but he knows little to nothing about the PNCC, its Catholic nature, its history, its life, and what it teaches. He paints everything with the broad “us versus them” brush. Unfortunately (at least from his perspective) the Roman Church can’t even define what full communion really means. For all the Te Deums being sung on conservative Roman Catholic blogs, take a moment to think about the totality of what was done. Further, those bloggers and apologists see the Church as coming into agreement with their perspectives, with their way of thinking. They too have the spirit of VII — the Church is me, and I am the Church, I get to tell the Church what’s right and wrong. Pater nostrum indeed.