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19. We are agreed that among the conditions required for intercommunion are true sharing in faith and the mutual recognition of ministry. The latter presents a particular difficulty in regard to Anglican Orders according to the traditional judgment of the Roman Catholic Church. We believe that the present growing together of our two Communions and the needs of the future require of us a very serious consideration of this question in the light of modern theology. The theology of the ministry forms part of the theology of the Church and must be considered as such. It is only when sufficient agreement has been reached as to the nature of the priesthood and the meaning attached in this context to the word validity that we could proceed, working always jointly, to the application of this doctrine to the Anglican ministry of today. We would wish to reexamine historical events and past documents only to the extent that they can throw light upon the facts of the present situation.11
The points underlined contain the outline of an approach to the matter of Anglican orders. The question should be reexamined, (1) in the light of modern theology; (2) and in the context of an ecclesiology of 'Communion'; (3) the process should include an agreement on the nature of the priesthood; (4) and on the meaning of sacramental validity; (5) but it need not return to the debates concerning the events of the sixteenth century except if and when this may be necessary to throw light on the modern situation. The contemporary question deals with the advisability of taking a step forward toward the reconciliation of the Churches by recognizing Anglican orders today, whatever may have been the problems of the past.
Leo XIII thus decided that historical proof of a continuation of sacramental validity with the Church of England was not the central question between Anglicanism and Roman Catholicism. History is not the question. Theology is the question. For there to be sacramental validity within the Church of England from the perspective of Rome, Anglicans and Roman Catholics must be in one institutional community of faith, which implies agreements about the theology of sacraments and ministry, and some Anglican recognition of the papacy.6
This above policy of neutrality was also not just Pope Pius XII's idea, but also a bargaining chip for the realization of the Concordant with Germany: as Eugenio Pacelli would become Pope at the start of World War II, the Church would be made to agree to become increasingly less politically active. In return to this neutrality from the Church, the state or the Third Reich was to allow the Catholic Church and its adherents to go about their services and in the partaking of their sacraments in peace. The gravity behind this development is felt in the fact that even in the face of the adherents of the Roman Catholic Church being cognizant of the rise of the Nazi anti-Semitism and the plan to carry out the Holocaust; the faithful were to remain silent on the same, so as to avoid not being politically correct. Perhaps, the most radical thing that the Catholic Church faithful would do was to murmur or gossip about the rise of anti-Semitism and the Holocaust.
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