Theological Uniformity in the Catholic Communion of Churches is a Myth

Before I came into the Byzantine Catholic Church on September 1998 through the Mysteries of Baptism, Chrismation and Communion, I had discovered that theological uniformity seemed to have never been practiced in the Catholic Church--although it may have been an ideal or demanded by Church law.  Many Latin Catholics demanded, and still do, that to be truly Catholic one has to accept, on pain of sin, the theological developments in the Latin Church (For some traditionalists up to Vatican I and Conciliar Catholics the insights of Vatican II up to the Magisterium of Pope Francis).

My perception at the time of conversion was that Eastern Catholics only wanted to be the Church of the Seven Ecumenical Councils and be left alone to practice their ancient rites, ceremonies, splendor, spiritual praxis, and affirm the Orthodox Faith as their spiritual ancestors while accepting the only addition of communion with Rome.   I learned later that among many Byzantine Catholics there is a distortion of praxis due to latinization, the gradual taking on by Eastern Catholics historically of Latin theology and praxis, and lack of formation in authentic Orthodox theology, spirituality, asceticism, monasticism, praxis, and identity which leads to some viewing themselves as Roman Catholics with a Byzantine Rite or a different Mass but the same theological development as the Latins, using the same theological language without any interest in recovering their authentic Eastern Orthodox identity--a truly sad reality of many who have become theological hybrids, not really Eastern and not completely Latin.  But this reality is a part of the diversity in the Church--a diversity of theology, praxis, and identity which adds to the conversation among Catholics as to what it means to be Catholic.  Hybrid Catholics are still Catholics while understanding their faith differently or similarly from other Catholics while holding communion with the Church in tension and fidelity.  While they are called to restore their authentic traditions and identity,  nevertheless they are Catholics.

In other words, being Catholic is COMPLEX.

When I came into the Church, I learned  from my parish priest that as Byzantine Catholics we belong to the Church of the Seven Ecumenical Councils, the same Church the Eastern Orthodox belong to--although the extreme among them would say we are merely Latins who have stolen Orthodox rites, ceremonies and customs in order to steal sheep. Our development while being seemingly frozen in time, and not reflecting the progress of the Latin Church in theology-making is still authentic Catholicism, however primitive.  We remind the Latin Church what She was before the rise of the Scholastic period, before the Franks dominated the Church and imposed a foreign theology which the Greek Church did not understand or view as Orthodox, and before the rise St. Augustine and his theology--we may be the Primitive Church but we are fully Catholic--we are the Church of the Past, still in the Present.

The myth of theological uniformity is the same myth that was told to school children before the Second Vatican Council that Latin is the universal language of the Church in her government and worship and in it one finds a demonstration of the unity of the Church--when unknown to many Catholics before the Council Eastern Catholics celebrated the Mysteries in the vernacular tongues or in Old Church Slavonic.  Theological diversity or diversity in spiritual or ritual praxis is NOT a product of the Second Vatican Council--in fact it has always existed in the Church.  What Vatican II brought to the surface was the insights of Eastern Catholics, through the influence of the Melkites as an example, long hidden and raised them to the highest levels to influence the Church in the modern world through the Council as demonstrated in synodality, the bishop or eparch as not being merely the vicar of the Pope, vernacular Liturgy, communion in both kinds, permanent diaconate, active participation, etc.

It is vital to understand why Pope Francis wants diversity of thought and conversation among Catholics--in order for us to not only understand each other's theological development but also that being Catholic is not reduced down to accepting one theological perspective of one ritual Church or within a ritual Church.  What is vital to understand Pope Francis, who models dialogue for us, is that we must listen to each other as Catholics. Each Catholic perceives the Church through not only the filter of their ritual Church, Latin, Eastern, or Oriental, but also through the lens of their experience, culture, and unique context--this is why in the modern age Catholics are not monolithic on theological, social, or political issues.  Vatican II did not cause diversity of thought: it existed among Eastern and Oriental Catholics before the Council, among what used to be termed Catholic liberals or modernists, and even among Ultramontanists.  Today, Catholics along with the diversity of theology and praxis among the 24 sui iuris ritual Churches in Communion with Rome hold to a variety of theological positions, from Latin traditionalists of all stripes to Roman Catholics who hold to the Theology of Liberation or Feminist Theologies or Eastern Catholics who view themselves as Eastern Orthodox in Communion with Rome, but what is vital is not condemnation but listening and love.

Reflecting on now 18 years of being a Byzantine Catholic, I really believe that I have developed into a complex person, theologically and personally, and that I appreciate Pope Francis' notion of conversation and accompaniment--but I realize there was a time when I only wanted my vision of the Church to be valid and that it should be imposed on all Catholics.  I came to acknowledge that Catholics of whatever ritual Church or position need to understand that Catholicity is not demonstrated in only their Rite or theological development or in one school of thought in one ritual Church but in the sum total, which is why we need to to establish dialogue and learn without judgment in order to walk with each other, however briefly, in our journey in the life of the Church.  The Church has never asked us to leave our brain at the door--in fact She encourages the use of the intellect--so be at peace, you are still a Catholic even if you aren't of one type or kind. I have been allowed to formulate a Catholic identity over time and it has fluctuated as I learned from more Catholics and traditions and I allow others the same space to grow and formulate a Catholic position or idenity.

Once one understands the rich historic and contemporary theological diversity in the Catholic Communion of Churches among the 24 ritual Churches and indeed each Catholic individually: one ritual, theological, or spiritual tradition lacks a certain fullness on its own--that all of them in total have such richness to give us as Catholic Christians and it is from the other ritual Churches and individual Catholics that we have much to learn about ourselves and our Faith, if we are humble enough to listen with openness and love.

Have a holy Lent!