Sister Church

Sister churches was a term used in 20th-century ecclesiology to describe ecumenical relations between the Roman Catholic Church and the Eastern Orthodox Churches, and more rarely and unofficially, between the Roman Catholic Church and the Anglican communion. The Catholic Church has since called on theologians to avoid the term, clarifying that "one cannot properly say that the Catholic Church is 'sister' of a particular Church or group of Churches. This is not merely a question of terminology, but above all of respecting a basic truth of the Catholic faith: that of the unicity niquenessof the atholic Church" The term is also currently used among Protestants to refer to different denominations of the same religious tradition.

Use in the 12th century

The expression, allegedly in use among the Orthodox since the fifth century among the "patriarchal sister Churches", appeared in written form in two letters of the Metropolitan Nicetas of Nicomedia (1136) and the Patriarch John Camaterus (in office from 1198 to 1206), in which they protested that Rome, by presenting herself as ''mother and teacher'', would annul their authority. In their view, Rome was only the first among sister churches of equal dignity, see first among equals. According to this idea of Pentarchy, there are five Patriarchs at the head of the Church, with the Church of Rome having the first place of honor among these patriarchal sister churches. According to the Congregation for the Doctrine of the Faith, however, no Roman pontiff ever recognised this Orthodox equalization of the sees or accepted that only a primacy of honor be accorded to the See of Rome.

Second Vatican Council

In modern times, the expression "sister Churches" first appeared in John XXIII's letters to the Orthodox Patriarch of Constantinople, Athenagoras I. In his letters, the pope expressed the hope of seeing the unity between the sister churches re-established in the near future. Later the term appeared in a "Joint Declaration" between Pope Paul VI and Patriarch Athenagoras in 1965, representing their respective sees, Rome and Constantinople, respectively.

The Second Vatican Council adopted the expression "sister Churches" to describe the relationship between particular Churches: "in the East there flourish many particular local Churches; among them the patriarchal Churches hold first place, and of these, many glory in taking their origins from the apostles themselves. Therefore, there prevailed and still prevails among Eastern Christians an eager desire to perpetuate in a communion of faith and charity those family ties which ought to exist between local Churches, as between sisters."

The first papal document in which the term "sister churches" is applied to the Churches is the apostolic brief, "Anno ineunte," of Paul VI to the Patriarch Athenagoras I. After having indicated his willingness to do everything possible to "re-establish full communion between the Church of the West and that of the East", the Pope asked: "Since this mystery of divine love is at work in every local Church, is not this the reason for the traditional expression 'sister Churches', which the Churches of various places used for one another?"

John Paul II

More recently, John Paul II often used the term, especially in three principal documents:

# The encyclical ''Slavorum Apostoli'', in which he states that
# In a letter dated 31 May 1991 to the bishops of Europe:
# In the encyclical ''Ut Unum Sint'', in which he says In paragraph 60 of this encyclical, he states:

Ecclesiastical directives

A 2000 document of the Congregation for the Doctrine of the Faith gave the following directives on the use of the expression "sister churches":

Usage with regards to the Anglican communion

Pope Paul VI was a good friend of the Anglican Church, which he described as "our beloved sister Church" in ecumenical meetings with Anglican leaders. However, the use of this term to describe the Anglican Church, even unofficially, was later rejected by Pope John Paul II and Cardinal Joseph Ratzinger in the document ''Dominus Iesus'', because of lingering doubts regarding the validity of Anglican orders and the consequent apostolic succession of Anglican bishops and ministers, among other things.

In a speech to Anglican bishops, Cardinal Walter Kasper noted that "a final solution o recognition of Anglican orderscan be found only in the larger context of full communion in faith, sacramental life and shared apostolic vision." He specifically mentioned obstacles like "lay presidency, the ordination of women, and ethical problems such as abortion and homosexual partnerships." See Paul Handley, "Churches' goal is unity, not uniformity spokesman for Vatican declares,". This position seems to be in line with the posture of Orthodoxy towards Anglicanism. Kallistos Ware notes: "For Orthodoxy, the validity of ordinations does not depend simply on the fulfillment of certain technical conditions (external possession of the apostolic succession; correct form, matter and intention).

The Catholic Church seems to be of the same mind concerning broader and "more substantive" criteria (not merely "the fulfillment of technical conditions") necessary for recognition of Anglican orders. Even Pope Paul VI, given his openness to Anglicans, did not revoke ''Apostolicae curae'', which declares Anglican orders to be "absolutely null and utterly void." According to Rosemary Radford Ruether, it unhappily suggests that the "only ecumenism" that "counts" is "between Rome and Constantinople," though Anglicans, a second millennium church, "yearn to get into the 'old boys' club' of patriarchs."

In Protestantism

Different denominations of the same religious tradition are often said to have "sister church" relationships, especially if they are in different countries. For example, a sister church relationship exists between the Free Reformed Churches of Australia, the Reformed Churches in the Netherlands (Liberated), the Canadian and American Reformed Churches and the Free Reformed Churches of South Africa. This relationship includes mutual recognition of the eligibility of ministers.

The Lutheran Church–Missouri Synod has a policy of closed communion, which means the Eucharist ordinarily shared only with those who are baptized and confirmed members of one of the congregations of LCMS or of a congregation of one of her sister churches with whom she has formally declared altar and pulpit fellowship (i.e., agreement in all articles of doctrine). Most members of the International Lutheran Council are LCMS sister churches.

See also

*Mother Church

References

{{Portal bar, Christianity, Catholicism

Ecclesiology
Catholic ecclesiology
Christian terminology
Catholic–Eastern Orthodox ecumenism