in many other monasteries, especially when one was in sons of dogs who could come to our retreat mouses for his feet. Sometimes they enroll as graduate students in our faculties. And so it's important that you're familiar with the development of the doctor and the significant shape that has taken place. Since the council in the road of Catholic poached to this. And what I find is that most trees seem to be unaware of any tobacco. I'll taste this. Yes. I think it's my voice. Yes.

[01:01]

I did do a little article in worship for September 2005. We shall hold one house on many dwellings, a note on open and closed commune. It's one house, many dwellings, a note on open and closed commune. It's September 2005, worship. It is better by the way to talk about open and closed communion rather than inter-communion. Because inter-communion implies reciprocity. Church has not modified its views on Roman Catholics receiving Buchas in other Orthodox or Orthodox Church.

[02:02]

It's better to use the term open When I teach Eucharist, I always begin with the New Testament data. And there are three little books that I certainly would recommend. The next asset, Jerome Codell, has sent really a lovely book on the Eucharist in the New Testament, which is what is brought at the Church of the Press. And Eugene Laverdier, or A-B-D-R-D-I-E-R, He's done two rather useful books, I think. One is called Reusers in the New Testament in the early church. And then he's also done another book on flying in the kingdom of God, the origins of the Eucharist according to Luke.

[03:08]

He's got a script of what he used to do You know, a gundaline is taught Catholic of a Chicago theological union. I think that the poor man had a stupid book years ago, so it seems to have brought out the picture. Another book that I find very useful is Francis Maloney, M-O-L-O-N-D-Y, the Australian that I mentioned the other day. And this book would be published in this country by Parker Collins, the syndical of Bonnie Werdon. for appropriate people. Now what has struck me, you know, in reading these books, is that as one surveys the New Testament data, it's quite clear that often the Eucharistic meals, which have not only the Last Supper, but above all, the

[04:09]

the meals that anticipate the Last Supper, Jesus' meals, for example, as well as those who are, in some senses, enemies. There's quite regularly a healing dimension to those rites. And I think this is something that we need to take into account today for the simple reason that for many people, because of fractured relationships today, those who might be involved in invalid marriages and so forth. Healing is extremely important in the lives of those people. So the title of the article, you know, it's taken directly from the gospel, there are many dwelling places in my father's house. But throughout history, our Christian churches have in fact often built very high walls. around the house and posted signs saying, only those who think themselves worthy may enter here.

[05:16]

Only those who think themselves worthy may enter here. I was somewhat surprised. One of my grad students' past grade was telling me she was at a funeral in one of the neighboring dioceses to St. Paul. And she said, when we got to the Eucharistic prayer, the designer announced, those who are Roman Catholics, please kneel. Those who are not, please sit. And then he came to communion town. And he said very publicly, those who are Roman Catholic and think that they are worthy may come forward. what you mean, others may not. That's what approach to this question. It raises the whole question, I think, again, about the image of God.

[06:26]

Is God a loving God? A forgiving God? or the harsh judge, you see, was always molding people upon him. All right, if it goes through the various Gospels then, I think you would sense very clearly this emphasis on the healing dimension of the Eucharist. But along those lines, I think it's important for us to remember that the Christian tradition of Jesus celebrating to channel meals, for example, with prostitutes and sinners. The meal itself became an occasion for conversion and for healing. But it didn't take long for legislation to take place, for example, Paul's letter to the Corinthians, where restrictions certainly were placed on those who rightly celebrated the

[07:32]

as a subsequent Christian tradition, has generally been reserved for those who have thought of themselves worthy to approach it, and those who think that they are without serious sins. And I do know at the same time that the Gospels report that the broken, the sinful, and the unrighteous were both privileged and delighted to bear communion with Jesus. And as Maloney has pointed out, this parable will speak boldly of God's kingdom as a place where the accepted absolutes of religion, history, and culture should be overturned to the outcasts and the sinners. also developing a dictator. It's a little text from Maloney.

[08:37]

He says, Scripture has the task of acting like a double-edged sword, bringing comfort to the afflicted and affliction to the comfortable. So the tradition has been relentlessly domesticated in the historically and culturally conditioned tradition. All right, let's go through the tradition there. Take a look, first of all, at the Orthodox Church. And there has not been much development in the actual area. The Orthodox Church generally pulled very clearly to the teaching of St. Cyprian. There's a tradition that there is but one Catholic Church. Consequently, one communion. And they generally hold that apart from that church, which is their church in their minds, keretics and schismatics simply fall into an ecclesiological wasteland.

[09:48]

So the Orthodox have generally tended to hold that between the true church and other groups, no communion is possible because the others do not have the Holy Spirit who is present and operative only in Orthodox sacraments. Now, just recently, some Orthodox theologians, especially Ziziolus, have acknowledged the presence and power of the Holy Spirit operating beyond the limits of the Orthodox institutional church. And that variety of ecclesiologies, then, has begun to raise significant pastoral questions for the Orthodox. They have, for example, an anecdote about the ordination of women.

[10:53]

There's a ship recently taking place there. For example, some are pressing very hard for the ordination of women to the diabolite. Personally, I feel that that is an area where Roman Catholics ought to be pursuing the documents that Pope's Theological Commission should be at the hanging without any adequate answer. Can a law society in this country study the question at length and saw that there is no legitimate obex or objection to ordaining women to the die? The fear, by the way, is that once they get their foot in to the diaconate, which is certainly part of the second in the holy orders, then they'll want to be pope. Well, that's necessary. Anyway, what I would just say about the orthodox is that there is development of ecclesiology going on here.

[11:59]

Development in neumatology going on here. It might very well, then, provide for a relaxation of their attitude toward open community. Is that clear? Historically, historically, have we had women deacons in the early church? Those who study the issue would say yes. And women are vain. And they just say, yes, yes. I taught this material this year, and sure what they just surveyed the whole literature, and they said, yes, yes, they were. Now, what about the Protestant churches? We include here the Lutheran, the Reformed, the Anglicans, the Methodists, and the Baptists.

[13:02]

There is considerable variety among Protestant ecclesiologies and consequently often very different attitudes than for photo communion. Well, this is the table originally emphasized the importance of credibly. You believe in the gospel, do you believe in Jesus Christ? So they have regularly insisted on the need and necessity of agreement in doctrine as a condition for sharing in both the pulpit and communion table. In 1975, especially among the German leaders, there was a shift in position they adopted the position that access to the Lord's table is in principle open to every baptized Christian who comes trusting in Christ's word and promise as spoken in the words of institution.

[14:20]

So generally the position today among Lutherans is that Anyone who is baptized, anyone who confesses Jesus Christ as Lord and Savior, may be admitted to the U.S. Lutherans and the foreign churches in Europe generally practice ecclesial and sacramental fellowship. And a similar practice exists generally among Euphrates in this country. Now, until the 18th century, the applicant church maintained Eucharistic fellowship, especially with the Reformed churches in Europe.

[15:28]

But then in the 19th century, with the Oxford Movement, Anglicans generally insisted on the need for unity in the ordained priesthood. And consequently, apostolic succession among bishops became a condition for offering communion to those who were not Anglicans. Now, as you know, Roman Catholics had a major problem with the validity of Anglican orders. But more recently in this country, the DLCA, the evangelical Lutheran church in this country, and the Episcopalians have signed a covenant agreeing to communion. And that has caused a lot of consternation, especially among conservative Lutherans who are in the ELCA. They have a very large, very conservative seminary in St.

[16:34]

Paul. And people thought there might be a citizen in the seminary. For the simple reason, what the covenant is really saying is the validity of ordination is no longer an issue. And a lot of the Lutherans felt that, well, we're changing radically our ecclesiology. by linking up making a covenant with the church, which does not in fact proclaim a hierarchy. You see, Luther is generally going to acknowledge two sacraments, baptism and Eucharist, and emphasize then the priesthood of all the faithful. In general though, in practice in this country, most Episcopal communities would practice . The early Methodists practiced a rather strict discipline, linked up with what they call the fencing of the table.

[17:43]

But a gradual shift took place there so that, as I think I mentioned the other day, Jeffrey Wainwright was a longtime British Methodist and the ministerialist church, has said that since the early 20th century, the communion call in most Methodist churches is generally, you'll come as long as you feel Jesus love. In other words, there's very little emphasis on uniformity of Greek, what you believe. So I think you conclude here that it is among the Protestant churches generally the basic requirement is usually baptism. And creeds and tones of behavior often tend not to be emphasized as we part.

[18:56]

As we wander the Roman Catholic Church, here's the development of that position. So, you say that the Orthodox Church need to restrict... Restrict, restrict, restrict, yes, yes. Well, definitely, definitely. It is interesting, if you've ever been to an Orthodox Eucharist, after the Eucharist is over, Unconsecrated bread is given to those who feel that they are unworthy to receive communion. It's called the empty door. That would happen, by the way, in the Eastern Church of both those that are in union with their own and those that are not. Now, it's the Roman Catholic Church where there has been the most significant developments.

[20:13]

The 1917 Code of Canon Law simply outlawed the administration of all sacraments to non-Catholics. This is what it said in Canon 731. It is forbidden the sacraments of the church be administered to heretics and schismatics, even if they ask for them and are in good faith, unless beforehand, rejecting their errors, they are reconciled with the church until they become capital. The decree on ecumenism of the Second Vatican Council shifted somewhat in 1917. The Council was especially open to sharing, above all the sacraments of Eucharist, penance, and the anointing of the sick with the Orthodox, who did not have their own

[21:27]

ministers available to celebrate those sacraments for them. For example, this is what it said. Because these churches, even though separated from us, have true sacraments, especially by virtue of apostolic succession, the Eucharist and the priesthood, some form of common worship, it's called communicatio in sacris, is not only admissible, but even advisable in the right circumstances and with the approval of church authority. All right, the council then, in its decree on humanism, established two main principles. First of all, it looks on the nucleus as expressive of the unity of the church. And so it has traditionally taken a very conservative approach to that.

[22:30]

You see, symbols are both expressive of reality and constitutive of reality. They express the reality, but they also deepen the reality. So first of all, attention is given to the expressive dimension. And then secondly, the sharing of the sacraments as means of grace. So because we are united in doctrine with the Orthodox and with Protestants, generally then, the search for unity forbids common worship, but it also certainly restricts the allowance of these sacraments to be constitutive of God's life in the community. All right, solving the Council then, on the 14th of May 1967, the Secretariat for the Promotion of Christian Unity issued an ecumenical directory.

[23:42]

And again, it dealt in a quite restrictive way with the policy of Sacramento sharing with Protestants It prohibited them from receiving the Eucharist, as well as penance and the anointing of the sick, except on a very individual basis in cases of pressing need, and in other examples, such as danger of death, persecution, or imprisonment. And the second is to be shared then only with such persons did not have access to a minister of their own denomination. And they had to ask for the sacraments of their own initiative. The directory maintained, however, this is 1967, that Catholics could receive communion from Protestant ministers if they requested these sacraments from a minister who was, in fact, validly ordained.

[24:50]

and I start telling now, especially in England, that many Anglican priests will very clearly claim that they are validly ordained because the ordained bishop was ordained as a bishop in the old Catholic Church. So, Cardinal Basil Ewing, we received many, quite a few Anglican priests in the Roman Catholic Church, following the Anglican decision to ordain women to the priesthood. Always very carefully made a distinction here. Were you ordained, in fact, by a bishop? The bishop of London became a Catholic priest. And he very clearly claimed that he was validly ordained because he was ordained by a bishop who had proper credentials and was ordained by a bishop of the Old Catholic Church. All right, the next step is June 1, 1972.

[25:57]

And the Secretariat for the Promotion of Christian Unity again returned to the issue. And that text posited five conditions for the admission of non-Roman Catholics to sacramental communion. First of all, they must have a serious spiritual need for Eucharistic sustenance. Secondly, for a prolonged period, they must have been unable to have recourse to administer of their own communion. Thirdly, they must ask for the sacrament of their own accord. Finally, they must have proper dispositions and live worthy lives as Christians.

[27:02]

Now, in that little list, the second condition softens the line that was previously set up that one has to be in danger of death or suffer persecution or imprisonment. It can be for the serious spiritual enrichment of the person. All right, the next step is the 1983 code. And by lawyers, the code simply lists the existing disciplines without any significant changes. On the 25th of March, 1993, the Secretary for the Promotion of Christian Unity, which is now, by the way, the Vatican Pontifical Council for the Promotion of Christian Unity, issued a revised edition of the Directory for the Application of the Principles and Norms of Ecumenism.

[28:10]

And it stipulated that those wishing to receive communion in the Catholic Church must manifest Catholic faith in this sacrament. Does it say that you have to believe in infallibility? Dr. Leblien Lowe, Catholic faith in this sacrament. And then it goes on, and it's open to the possibility of Eucharistic sharing, for example. There's a non-Catholic party at a Catholic wedding mass. And on special occasions, during the married life and the parties, provided the diocesan bishop gives permission in this regard. I need to lecture your experiences in this regard. Personally, for a so-called mixed marriage, I always encourage people not to have a Eucharist. Not to have a Eucharist.

[29:16]

Often, the family of the non-taxic parties is If they're non-Captics, it causes enormous confusion about who can come and who can come to receive this. Now, this is when the significant changes begin to take place. On September the 25th, 1995, John Hall II issues his article on communism But they all may be one. And listen very carefully to the words. He says, it is a source of joy to know Catholic ministers are able

[30:18]

certain particular cases, to administer the sacraments of the Eucharist, penance, and anointing of the sick to Christians who are not in full communion with the Catholic Church. But, one, greatly desire to receive these sacraments, two, freely request them, three, manifests the fate which the Catholic Church professes with regard to these sacraments. It's a major change in this. The condition of no access to one's own minister has disappeared completely. And what is also very interesting that this affirmation seems to have been very special in the mind of the Pope.

[31:20]

Because he says, first of all, it's a source of joy to be able to do that. And the attitude of the text on the trade contrast markedly with that of some Eucharistic ministers who give the impression that they owe the Eucharist. Very begrudgingly then. share it with others and they do not think for it. Share it with others and they do not think for it. Share it with others and share it with others and they do not think for it. Share it with others and share it with others and share it with others and they do not think for it. Share [...] it with others and share it with others. And what is your key is that the Pope repeated those words verbatim in 1990, 2003, sorry, in 2003, in 2003, in this encyclical on the use. I could be three and two for a commentary on this.

[32:21]

Walter Kasper and Walter Kasper's book, which came out in 2004, is simply called the Sacrament of Unity, the Eucharist, and the Church. Walter Kasper, K-S-P-E-R, the Sacrament of Unity, the Eucharist, and the Church. Obviously now, attitudes will vary considerably, I think, from monastery to monastery and diocese to diocese. I remember with my own bishop in St. Cloud, I sent the disorderly, well, he gets his description to bishop. But I also sent him then for the cast words of the book. He wrote that to me, it's marvelous. And shift the attitude involved here. And as I think I mentioned yesterday, it becomes a very important taskable question for us at St.

[33:27]

John's, because we have the Institute for Ecumenical and Cultural Research, where we invite 10 scholars and their families, either to spend a semester or a whole year, usually about a half, if not two-thirds of those are not really fantastic. We also have the... Episcopalian house of prayer on campus to be in five acres to build the house of prayer and often one of their priests is not available to celebrate Eucharist for their regularity. And we also regularly have graduate students in the School of Theology who are not going on campus. And we're out in the dunies. They can't be going regularly to their own Episcopal churches you see in St. Paul and so forth. So it becomes a very practical question for us. I would say that probably the most complicated cases involving the reception of communion often pertain to Roman Catholics themselves who are in fact prohibited from receiving the Eucharist because of canonical irregularities involved in an invalid marriage.

[34:50]

What I want to keep in mind here is that there have been significant developments in the discipline of the Roman Catholic Church concerning Oakland communion. And so Cardinal Kasper and Cardinal Carl Lehmann, who's the president of the German Episcopal Conference, along with another one of the German bishops, did in fact then petition specifically Cardinal Rapsinger, and the Congregation for the Doctrine of the Faith, requesting that the Holy See reassess its current legislation concerning communion for people who are involved in an invalid marriage. The request did not receive a positive response from the Roman Congregation. But the three bishops then in turn did, in fact, write a remarkably pastoral and sensitive letter to the pastors of their own diocese in an effort to encourage these people to respond as positively as possible to serious needs of such people, especially Catholics in an invalid marriage who have children now and trying to rear their children in the Catholic Church.

[36:18]

It was very interesting that Cardinal Nancy O'Connor was not very pleased with the request. And as a matter of fact, with the last batch of Cardinals that John Paul II made, he cast over Archbishop Carl Lehmann. And the Germans went, why? And was going to leave. He was named Paul. Very pleased. What is the Church's stance, as you said, being in an invalid marriage, but if the person is divorced and not remarry? Let's add these in there. Trying to live a good Catholic way. It's a tough issue. Tough issue. You know, and in practice, I can be simply trying to keep in mind, but when John Paul II finally died,

[37:20]

and Cardinal Maxinger presided at the funeral, the first one wheeled up to communion was Roger Schultz. There seems little doubt also that when Tony Blair and his wife, Sherry, had a private interview, they went to the Mass in the morning with John Paul II, and he was given communion. As a matter of fact, she's a very staunch Catholic, by the way, and the children, I think they're poor children, They're all being weird as Catholics in Catholic schools and so forth. So Tony Blair, the Prime Minister, regularly went to church with them on Sunday and did, in fact, receive communion. Well, the Tablet and the London Times get wind of all this, you see, and very unkindly, you know, he's a crypto-Catholic. There shouldn't be Prime Minister and all the rest. So Cardinal Ewing did invite him not to communicate. It's very well known that one of the atonement criers who runs the Ecumenical Commission in the Diocese of Westminster regularly visits 10 Downing Street for liturgical celebrations.

[38:39]

It's presumed that once he gets out as Prime Minister, probably will be perhaps in the winter, he will, in fact, become a little captain. What about the pastoral standpoint, the practical pastoral, these authority and responsibilities that make those decisions, John Key Pastor here, there, everywhere, or is it the bishops or someone's authority to make those decisions? I heard you say in the dark hero community, we have this situation where it gets hoisted on because of the circumstances that it was never being educated in the house of prayer and so on. You know, that as well, it's reaching the policy of the church, as I understand it, that we're seeing you're doing pastoral care, the bishop gets there and not. Yes, yes. So, I mean, how does this play in? And so is our bishop. This is perfectly you, too. Okay. That's what I mentioned, probably. And some of us might take very conservative attitudes like this.

[39:39]

I think there's a basic canon, though, that says people, baptized people have a right to sin. Baptized people are right. I used to take a much more conservative approach to this, for example, with a couple coming to bring a child, and, oh, we don't have envelopes, and we haven't been to the church. So how do you respond to that pastoral situation? Often, for example, when I was in Washington, I was teaching a couple years ago just as a visiting professor. And I used to go to one of the black churches on Sunday, and in the pew with me was always grandmother and her four boys. Not her boys, but her daughter's boys, obviously. So often it's the grandmother or the aunt, as you know, that takes over in these situations. So I think you make a pastoral decision depending on each case.

[40:40]

See, I understand the issue of... The privacy issue, like, say, if you're going into your ministry privately, someone that's holding it in circumstances. And just to share, like, the exact example you gave, when some couple cubs and they want a little baby baptized and, you know, they don't go to Mass and whatever's going on in their life, you try to find out what is going on in their life. And then the next thing is, I always give them the teaching of the church, but say, now, we're not going to hold the baby hostage at this moment. Let's deal with this. Let's have a baptism. And how can I help you get on track? That's right. And often, you know, where this is made simpler, is often, you know, parishes will have pre-baptismal programs for paris. And so I think you throw the bell back to them. And if they don't come, well then... But I do think diocesan policy should be clear about this. Well, it seems to me that there's a lot of

[41:41]

one of these miscellettes, and they still have a very direct piece of information in there, and it seems to somewhat deviate from what you've shared. I think it's key for me is that they have to manifest captive faith. I think that's very important. However, practically, I don't know how he goes about doing that, except for if it's something we've got to vet for. And the other thing I always get to say about, you know, what they call open communion, you know, I don't want to put the cart before the force. I believe this is the highest sacrament of the church. It is our unity. And there are people I've heard in my community, and I'll say, well, if we have this whole open union, it could be a need for unity.

[42:51]

And I think that's pushing it backwards. I'm very worried that, you know, trying to get through. They're already getting the interest. What needs to be done in the end? So at the end, that's the goal. I want to be sharing this together. You know, if they don't manifest it, can't have faith in you, but what does it mean if they're really there? Yes. I don't know. I don't think John Paul was simply going to get in trouble with that observation. In order for... I would want to affirm, though, that baptism is the environment I said. I think that very much needs to be re-emphasized today. And the coordination and so forth must come out of baptism. You know, we need to appreciate, in terms of laetizial ministry these days, the dignity that, in fact, conquers from initiation into the Christian community. And, for example, when you talk about faith in the sacrament, most people right now, for example, older Presbyterians might say, you know, following the Calvin position,

[44:08]

Well, the Eucharist is simply a memorial, a reminder of what went on at the last second. Well, I don't think that's adequate. They'll say, yes, I believe in the real presence of the Lord. That doesn't mean that they understand transubstantiation. I wouldn't want to ask most German Catholics. People need to have an understanding of transubstantiation. Do I believe that the Lord Jesus is truly present? Do I take it literally? Or with faith, the observation. In fact, there are two or three are gathered together in my name. There I am in the midst of it. Well, no. Absolutely. Luke, I wanted to say in maybe a different way what Gregory is saying, that the church doesn't want, the church wants unity among all Christians, but not, that doesn't mean compromise among matters to play. Unity means that all Christians be brought into the Catholic Church, united with the Catholic Church.

[45:15]

And so with regards to the Eucharist, Christians who wish to receive it, as in all of the stipulations we've heard, must at least show some Catholic faith in the Eucharist as being judged, right? That's right. as John Paul II said, they must believe in the real presence in the Eucharist. And most people, I think, in this situation, would believe in the free. They would believe in the free. You think that's enough to receive the Eucharist? Well, I think that's not enough. I think that's an awful lot to believe in the free. I guess I'm just, I'm leery of Christians coming to receive the Eucharist who think they're just receiving A symbol and nothing more. What did I say about symbols the other day? Symbols are real. But not the understanding of the reality of the material reality.

[46:17]

It's yes a symbol to all of us, I agree, but it's more than just a symbol. I'm not comfortable with that. More real than a symbol. Symbols are always real. They partly be revealed and partly concealed. I just don't want to hide the fact that the Eucharist is body, blood, soul, and identity of God himself. Well, I will die here. Yeah. And John Paul II would be the last one who would want you to hide that fact. I'm going to encourage you to take out a joyful attitude for this. A joyful attitude to be able to share the body and blood of the Lord Jesus with others. I would agree. I want to say, too, that I don't think that the Catholic Church has refused opinion to other Christians out of their unworthiness of it, but rather out of

[47:31]

I mean, we don't receive the Eucharist because we're worthy to say, but what we do, Lord, I am not worthy. We receive it because we have to pay for what we receive. You see, there would be three pre-situations. There's clean code and the cult. John Paul II is getting at what I think is important. Pre-code, how do you behave, and what's your understanding of this sacrament, this worship? And what is very interesting, you know, with Protestants who only believe, most of them, in the sacraments of baptism at Eucharist, simply the sacrament of penance does amplify considerably, considerably, their understanding of sacramental rights. Now, some of the Lutherans in the ELCA would maintain that we're becoming too Roland Catholic in this regard. It will be very interesting. I think the vote will go through. But it will be very interesting to hear of the discussion.

[48:33]

Well, just one more. With regard to the symbol, you know, I think we need to be careful with inner communion. In Protestant churches who do the ministry communion, there's a very real difference between their community. Yes. And consequently, there has been no change then in the discipline about Roman Catholics receiving the Eucharist, the Orthodox Church, the Protestant Churches, the Anglican Churches. When I'm involved in situations where, for example, at the North American Academy of Liturgy, if the president happens to be Protestant or Anglican, and there is a Eucharist, I just don't go to the Eucharist.

[49:36]

Don't go to the Eucharist. It tends to set up a very divisive sort of experience with it. You asked for special, when did you say the case like when we were outside of the church, there was a Christian down in a Protestant ministry that we received If they are valid, they ordain. And your own minister would not be available. And the discipline pertains not only to the Protestants, but to people of the gods. In situations, for example, where, well, you would think of communist countries, or in China for some time, where, for example, your own ordained feasts are not available. Enormous confusion about all this, by the way, with the tension between the patriarchal church in China and the underground church, whose valor they ordained and not ordained.

[50:45]

Lots of tension. We have, I think you do two, you've had Chinese seminarians. Two of ours have just recently been made bishops. Enormous tension over the one, though, because he was ordained secretly by the Vatican last October. The other one has just been named, and I don't think he has been ordained yet. Well, when you get down to it, when a person comes up to you, then the communion line holds out their hands. That's not the time to say, are you capped or are you not capped? I agree not. You have to assume that they assume that faith is the biggest part. Julian McDonnell always puts up with people who come and ask me about this. We do here what they do in St. Peter's in Rome.

[51:45]

No, you can't. It's very interesting, you know, how pastoral sensitivity I think is important here. I remember when Rose Kennedy died. And the funeral was televised. And it's quite well known that, what's his name, the young candidate, Ted Kennedy, who was married, divorced, and remarried again. Cardinal Law very explicitly gave him the Eucharist. I mean, do you give scandal to people? It was a very embarrassing situation, but the television zeroes in on that. What? Just one question regarding something that you said from each three may see the people who are valid with... Yes, me, me.

[52:50]

If you're only in a certain type of best, yes. So you'd make reference to the old packets, but who else would we consider valid with them? Well, what? Coming out of this, many religious priests would consider themselves validly ordained, because they, in fact, were ordained by a validly ordained bishop who was open. So basically, some English students, they expressed that in . Yes. Yes. What, Peter? With this new understanding of interesting, say, openness, the way in which we bring people to the church, especially on baptized Christians, by letting them go through steps before receiving communion? Well, the RCI is very clear about this. And then I have heard people raise the question, for example, undergrads at St. John's, who on their own initiative, after taking courses in theology, on their own initiative, then proceed to receive communion regularly at Mass on Sunday.

[53:56]

And then decide finally to join the RCIA. And taskfully, how do you deal with that test? Do you say now, for the next nine months, you practice Eucharistic abstention? Well, I just know two cases. I'll go on my own, and I will get a picture. Well, so I look toward it to be taskfully sensitive, to have trance levels. Also to be compassionate. Well, I know that in some Eastern right now, but churches that they will, that pastor would just bring up, just have to read the creed. That's something we need to think about it. Well, I think the RCIA is one of the major gifts that have come to the Royal Catholic Church. that with the council.

[54:58]

I mean, when I was first third day, you know, pondered instructions from here on. They did not in any way involve the community. You know, you've got to ban your candidates of what is Smith and Stux Jacks. So they involve that, and the RCIA can do marvelous things. There's a good partnership. But you see that if you can't have a person come in with something and say, you know, I really believe this, that's what we're about. You can't. It's sort of like this leap talking. You're right. It's possible. In other words, somebody like you struggled for a year. Bubble on the double. And finally, all you would took into the RCIA. So there are people right here. Imagine God. Why don't you go?

[55:59]

I enjoyed the week with you. Thank you very much. Thank you. [...] Just so you remember, you've got to be in full habits for...

[56:25]

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