Celebrate and Mourn

Yes, this is “the” Big Weekend — Reformation weekend. I remember Reformation Sunday 1999 well. It was the first time I found myself, a Roman Catholic then, preaching in a Lutheran pulpit at the invitation of the local pastor. It was a momentous day in Augsburg, Germany, where representatives of the Lutheran World Federation and the Vatican signed the Joint Declaration on the Doctrine of Justification. The core argument from the 16th century, that lead to Martin Luther’s excommunication, was finally laid to rest. Since that momentous event other church bodies have signed on this Declaration, including the World Methodist Conference, the World Alliance of Reformed Churches, and the Anglican Communion. The gaps that have separated the followers of Jesus Christ — the Prince of Peace, the great Reconciler — are closing and healing. Across most of the Christian world a collective sigh of relief and gratitude can be heard —  reconciliation at last.

I have lived the painful divisions in the Body of Christ quite personally for the past 27 years and continue to do so.  As a good Catholic girl I studied at a Lutheran seminary, and discovered to my great surprise that Lutherans and other Christians can indeed be authentic living witnesses to Christ Jesus. Now, twenty-seven years later, I am an Anglican deacon, soon to be priest, and live the deep pain of a closed Roman Catholic communion table, where ecclesial divisions apparently trump the marital communion I live with my own RC spouse on a daily basis.

So when I read about Archbishop of Canterbury and Cardinal Vincent Nichols embracing in tears at communion time, I wept my tears with them. This line in particular hit home: Entirely against the teaching of Jesus Christ, Christians learnt to hate and kill each other, even more than they had done in the past. And Pope Francis said today: “For so long we regarded one another from afar, all too humanly, harbouring suspicion, dwelling on differences and errors, and with hearts intent on recrimination for past wrongs.”  How did it come to this?

If nothing else, I hope with all my heart that we have learnt some hard lessons in humility, restraint and remorse towards one another. In this anniversary year, none other than Pope Francis is illustrating with bold gestures and words that the Christian family has indeed buried its hatchets and is ushering in a new era of healing divisions. This 80-year old pontiff is living up to his title — building bridges wherever there is an openness of heart, risking new initiatives of reconciliation and dialogue. In today’s meeting with the leadership of the (Presbyterian) Church of Scotland Pope Francis noted that “Christians of different denominations are living today as true brothers, no longer as adversaries.”

In my own little community on the Canadian prairies, we are slowly following suit. Anglicans, Lutherans and Catholics are gathering on a regular basis now to engage in common prayer and to learn about one another’s faith traditions, assisted by ecumenical documents produced by national and international dialogue groups. With internet access these great ecumenical documents are only one click away. What is harder is to find enough good church folk willing to risk the learning and growing with their sisters and brothers in another church. But in our small prairie town we are making progress. While our Lutheran-Catholic Lenten study this past spring lacked some important conversation partners, this fall’s Anglican-Catholic-Lutheran study is seeing a great three-way denominational mix at the weekly sessions. The discoveries and learning are creating surprise and enthusiasm, yet generating tears of both celebration and mourning. We have so much in common yet, like estranged siblings, we have lost out on so much in these five centuries apart.

In our zeal to confess Christ Jesus as Lord, we still fail miserably to live up to this claim. Let us heed our sorrowful history of internal conflict and strife as a shameful betrayal of the very unity for which our Lord Jesus prayed so fervently when the cross loomed. While old barriers are indeed dissolving, new ones are waiting to take their place. As my little ecumenical study group on the prairies is learning, some church traditions continue to resist relinquishing their own security of being right in order to further the unity for which Christ died. Others look upon smaller traditions are somehow less than, thus ignoring Paul’s summons in 1 Corinthians 12 to regard those members of the body that we think less honourable (to) clothe with greater honour, and our less respectable members with greater respect. Time will tell whether we have learnt the lessons both from history and from our Lord Jesus himself.

That Reformation Sunday in 1999, preaching with joy on the Joint Declaration as the fruit of fraternal dialogue, an older woman greeted me after the service. She grabbed both my hands while tears streamed down her face. “I’ve prayed for this all my life,” she managed to say with great emotion. “When I married my Lutheran husband 42 years ago, the Catholic priest told me not to bother coming back to church.” Her words hit me in the stomach. “And when I saw you up there,” she continued, “I knew this was God’s doing.”

Little did I know that my words and presence unleashed God’s healing waters in this woman’s spirit. Words preached that Reformation Sunday by a Roman Catholic woman in a Lutheran pulpit stitched her shattered heart together again. I have carried her, and many others since, with me in my heart and prayers. And so this weekend I both celebrate the remarkable reconciliation we have achieved in the past fifty years as well as shed tears of lament  for the unity which still eludes our reach.

Logo in top image: from Lutheran Church Canada

Update Reformation Day Oct. 31 — Joint Statement from the Lutheran World Federation and the Pontifical Council for Christian Unity.

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Anglican Echoes

Sometimes the best words come from elsewhere and there’s nothing to improve upon, only to reflect on their significance. So it is this morning. I invite you to join me in pondering the implications and potential for church unity of the following:

As reported in CruxNow on December 8, 2016:

In the interview with the Belgian weekly Tertio, released on Wednesday (Dec. 7, 2016), Pope Francis was asked about his attempts to “renew the Church” inspired by the Second Vatican Council. In his reply, the pope distinguished what he called the ‘synodal Church’, which he contrasted with a pyramidal, or top-down, model.

“The Church is born from the communities, the bases, baptism, and is organized around a bishop that convokes it, strengthens it,” he said. “The bishop is the successor of the apostles. This is the Church. But in the world, there are many bishops, many organized churches, and there’s Peter.”

Hence, he continued, there’s either a “pyramidal” Church, where “what Peter says what to do,” or a synodal Church, where “Peter is Peter but he accompanies the Churches and makes them grow.”

The richest experience of the latter, Francis said, were the two synod of bishops on the family, which took place in October 2014 and again in 2015. During them, he continued, all the bishops of the world, representing their dioceses, made their voices heard.

“From there we have ‘Amoris Laetitia,’” the pope said, referring to the apostolic exhortation he released earlier in the year, as the fruit of the synods.

The richness of nuances present there, he added, is part of the Church: “Unity in differences. This is synodality. Not to go down from top to bottom, but to listen to the Churches and harmonize them, discern.”

Everything which is present in this document, Francis continued, was approved in the synod by two thirds of the bishops, and this is a “guarantee.”

Synodality, the pope said, is something the Catholic Church still has to work on and not to be afraid to embrace, adding the Latin phrase that says that the churches are always with Peter and under Peter, cum petro et sub petro, make the pope the “guarantor of the unity of the Church.”

End quote …

I cannot help but recognize in the above words from Pope Francis strong echoes of the Anglican model of being church — a synodal model. Pope Francis acknowledges that the Roman Catholic Church has work to do to recover the spirit of synodality. Is it possible that, now more than ever, Rome seems ready to learn from Canterbury? In turn, with Pope Francis’ efforts to reclaim and recover the synodality of the Church, is it possible that Canterbury could become more amenable to embrace the bishop of Rome as the “guarantor of the unity of the Church”?

I am not claiming that the Anglican governance and authority structure of synodality is in any way superior or flawless. Both models will always fall short of their ideal since our fallen humanity prevents perfection on this side of heaven. I have reflected elsewhere on this blog about this very issue. But both models also need one another to remain healthy.

In any case, whenever we see signs of “rapprochement,” a growing appreciation and understanding between Christian traditions, we need to lift those up in gratitude and hope. And I’d like to think that this morning’s reporting was one of those signs.

(Photo: Archbishop of Canterbury Justin Welby blessing Pope Francis)

Update Dec. 20: An in-depth treatment of the above subject can be found in Richard Gaillardetz’ recent article here.

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No again … and Yet …

It has been a heady month of October on the global ecumenical front, in no small way thanks to Pope Francis. A man of action, and cognizant of the power of gesture and relationship, Francis spent October 2016 — inaugurating the 500th Anniversary of the Reformation — in key encounters with leaders from the Orthodox Church, the Anglican Communion, and the Lutheran World Federation (LWF). Archbishop of Canterbury Justin Welby and LWF President Bishop Mounib Younan both signed Joint Statements with Pope Francis; a Joint Statement with the Russian Orthodox Patriarch Kirill was signed earlier this year. Each statement confesses the sins of conflict and strife over the past 500 years (1000 years in case of the Orthodox!), reaffirms Christ’s own animating and salvific presence in one another’s traditions, and commits its leaders and faithful to new paths of joint witness, prayer and mission. Without glossing over disagreements still present, each statement includes a clear commitment to address these differences by “walking together” as one Body of Christ.

These are no small matters. This is history in the making. Publicly signing formal agreements at the highest ecclesial levels has clout and raises the bar to a new level. Many are bursting with joy and relief, praise and thanks to God at this monumental development in the Bblessingwelbyfrancisody of Christ. Our church leaders are now able to admit that historical and theological divisions, though painful and full of conflict at the time, nevertheless have enjoyed the blessing of God’s Spirit as evident in the particular charisms, strengths and gifts of each tradition: Lutheran, Anglican, Roman, Methodist, Presbyterian, Mennonite, United and later on the family of Pentecostal and Evangelical Churches. Not everything is resolved, to be sure, but our conflict-ridden world is in dire need of concrete global examples of reconciliation and healing. The Christian family has a particular responsibility in this area as we claim to follow our Lord and role model, God’s own Son Jesus Christ, who came to “reconcile the world to himself” (2 Cor. 5:19) and that “all may be one” (John 17:21).

While so many positive steps are being made, it is hard to keep the negative at bay. Dan O’Grady, a psychologist, has been quoted as saying that “our negative and critical thoughts are like Velcro, they stick and hold; whereas our positive and joyful thoughts are like Teflon, they slide away.” A bit of this happened in the aftermath of all these momentous ecumenical gatherings. When interviewed by journalists aboard the papal plane returning from Lund, Sweden, Pope Francis once again reiterated the Roman Catholic ban on the ordination of women. Instantly social media erupted with knee-jerk reactions, expressing outrage and profound disappointment in some quarters and dismay over pestering the Holy Father with this perennial question in other quarters.

That is too bad, for the positive ecumenical steps of the past 50 years can nevertheless provide some important solace, lessening the need for such negative reactions. Let me try to tease out a few.

Pope Francis and Russian Orthodox Patriarch Kirill hug each other after signing agreements in HavanaFor church traditions who have shared literally centuries of suspicion, judgment and conflict, it is a monumental step to acknowledge Christ’s saving action in one another’s faith and spirituality, liturgy and mission. In other words, Christ is present and active in those ecclesial communities which have developed separately from Rome. This acknowledgement is extended to several major traditions which ordain women, i.e. the Anglican and Lutheran Churches. Rome does not consider itself to have the authority to change its teaching on women’s ordination, but that does not preclude that Christ can work through ordained women in other traditions.

Even acknowledging that the fullness of the church subsists in the Catholic Church (Par. 8, Lumen Gentium) may be quite acceptable to other Christian traditions. The same paragraph in Lumen Gentium adds that “many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.” But the burden of proof and of greater responsibility rests on the one who makes the claim to total fullness.  Just because the “fullness of the church” subsists in the Roman Catholic Church, it does not automatically follow that the same Church lives each aspect of that fullness to its best. Some aspects have gathered dust in obscure corners of the Church’s own archives; other aspects have withered because of neglect. In fact, the Roman Catholic Church’s failure to live that fullness is precisely what may have given rise to other traditions, some of whom live these aspects  better and more faithfully, as articulated eloquently in paragraph 4 of the Decree on Ecumenism (Unitatis Redintegratio). Could it be that ordaining women is one of those aspects?

lund-2016-peace-of-christThe fruit of ecumenical learning leads to a realization that we need all churches together in order to provide a full and complete witness to the Gospel. For the neglect of one church could well be the strength of another, and vice versa. If we could truly realize how much we need each other, then the gifts and graces of one tradition, including ordained women, can serve to hold accountable and guide the other traditions.

My personal response to Pope Francis’ reiterating the ban on the ordination of women is quite simple: “If women are not to be ordained, then please tell God to stop calling us.” God’s calling activity in the heart and mind of a faithful Roman Catholic woman is a mysterious and challenging dance, one which is rarely chosen at will by the woman herself and despite her personal fear and resistance. Rather, it is a dance in which we women (yes, I include myself) feel seduced (in the loveliest sense of that word) by a divine Partner who fuels our human desire for fullness and surrender, for wholeness in ministry despite the official teaching of the Church, a dance which is at the same time recognized by the faith community in surprising and genuine ways despite the prohibition from on high to do so.

There is an authenticating force that arises when one has lived with such a deep divine calling for a lifetime. Such a calling does not rest until it is consummated in ordination as the most complete expression of the gift of one’s very self in service to God’s holy people — an apt example of losing one’s life in order to find it.

Yes, I have moved into another room in the Christian household to pursue this priestly ordination. But I have not left the Christian household. The tradition I have embraced, with valid differences in some key aspects, is nevertheless endowed with many of the gifts and charisms as the one which gave birth to and nurtured my calling so well in the first place, thereby affirming the words in Lumen Gentium. If the ecumenical agreements of the past 50 years mean anything, it is that denominational moves such as mine are no longer the scandal they once were. I am convinced of one thing: Christ is still leading and guiding me, and will continue to bless my journey. What’s more, Rome’s best ecumenical insights now agree with this. Who knows what “new thing” the Holy Spirit can do with this:

God is not afraid of new things! That is why he is continually surprising us, opening our hearts and guiding us in unexpected ways. He renews us: he constantly makes us “new”. A Christian who lives the Gospel is “God’s newness” in the Church and in the world. How much God loves this “newness”! (Pope Francis, homily, October 19, 2014)

We must never forget that we are pilgrims journeying alongside one another. This means that we must have sincere trust in our fellow pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking: the radiant peace of God’s face.” (Pope Francis, Joy of the Gospel, par. 244)

This reflection was also published in the Prairie Messenger, November 16, 2016

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