Round Table: Christian Unity
A central task of Conciliar Post involves the gathering together of Christians from various traditions in order to reflect upon important issues. As author Stephen Sutherland reminded us in a post a few weeks ago, however, we must understand the purpose and appropriate use of ecumenism: “If good rules make for good neighbors and housemates, maybe a clearer understanding of what it means to be ecumenical can do the same here.”
The topic of this Round Table is Christian Unity, and to stimulate this discussion we asked our contributors to respond to the following question: It is possible for Catholic, Orthodox, and Protestant Churches to achieve meaningful unity, and what will that unity look like? Represented in this Round Table are Roman Catholic, Eastern Orthodox, Reformed, and Lutheran perspectives on true Christian unity. Each author has offered their own answer to this question, as well as offering some reflections upon their fellow participant’s views.
Below each article you will see three links that will unfold to reveal each authors’ response to the varying contributions. If you “Click to see the response” the response will appear.
George Aldhizer
Reformed Perspective
As a Reformed Protestant, I believe this question needs to be taken down two different routes. The first is to ask whether or not I, and the Protestant tradition, still have something to protest about. If not, then “meaningful unity” would require assimilation. If yes, then what would “meaningful unity” look like as Protestants continue to protest? The second question, the more embarrassing one to ask, is what meaningful unity should look like amongst Protestants, who form new denominations (and non-denominations) by the day. My answers to these questions are indebted to the work Peter J. Leithart has done both here and here.
Going down the first route, do Protestants still have something to protest about? It seems to me that they do on crucial theological/liturgical/ecclesiological issues. These would include, though not limited to, issues of sola scriptura, salvation by faith alone, papal authority, purgatory, veneration of the Host, and Mariology. These are not trivial issues, and both Protestants and Catholics would recognize these as extremely important disagreements that are cause for both disagreement and separation.
Now, what would ecumenism, or in this roundtable’s terms, “meaningful unity” look like, given that there is legitimate reason for disagreement and separation? Leithart argues that the best ecumenism would both lessen and heighten friction within the Church. As for the lessening of tension, Leithart envisions Protestants, Catholics, and Orthodox praying for each other (this requires being aware of each other), local congregational leaders meeting with one another, the problems of one church (i.e. sexual abuse within the Catholic Church) recognized as a problem of the whole, and recognizing the commonalities of the traditions prior to recognizing the differences. I think this emphasis from Leithart is most poignant for the local city and local churches, in which congregations are called to meet, understand, pray, and work for the common good together. This also has to be enacted both across traditions and across socioeconomic/racial groups. As for the heightening of the tension, the best ecumenism (like I believe we work to do here on this blog) would require recognizing the serious differences between the traditions, and having open dialogue about them. These dialogues, I believe, would greatly lessen the ignorance that occurs throughout such as when Protestants are denied the Eucharist in Catholic churches and when Protestants denounce Catholics as not being brothers and sisters in Christ.
As for the second route, how might Protestants achieve meaningful unity? Certainly there is great reason for assimilation, given the widespread theological/liturgical/ecclesiological agreement. I am envisioning a few Presbyterian denominations, a few Methodist denominations, a few Pentecostal denominations, etc. etc. The fact, as Leithart points out, that tiny Presbyterian denominations appear each month that each adhere to the Westminster Standards is inexcusable.
To conclude, the best ecumenism between the traditions and amongst Protestants must mean both lessening and heightening of tensions. This should result in greater unity in awareness, understanding, meeting for prayer, working for the common good, and assimilation amongst Protestants.
George Aldhizer
Authors’ response to Reformed perspective
Click each link below to reveal the responses
Catholic Response Lutheran Response Orthodox Response Orthodox Perspective The fragmentation of the Christian Church, and subsequently of the Christian witness, is a travesty. The East (Eastern Orthodox) and West (Roman Catholics) have been engaged in serious dialogue over the past several decades about the reunion of our Churches. But what would this unity look like and how would it be achieved? I believe it worth noting that reunion, or unity, would effectively consist of the ability to participate together in the Eucharist. This is because: “The unity of the Church is created by the Eucharist. The Church is held together, not from the outside by power of jurisdiction, but from within. Through communion in the Lord’s body and blood.” [1] With this in mind, it must be acknowledged that the unity of the Church is vastly more complicated when the Protestant / Evangelical churches (spanning nearly 41,000 varying denominations) are thrown in. First and foremost, the belief in the real presence of Christ in the Eucharist is not even shared between many of us (or even between Evangelicals for that matter—depending on who we include in this label). For this reason, I believe that, if the Evangelical churches desire to be included in this reunion, they would first have to fold back into either the Eastern or Western Churches. The Roman Catholics and Eastern Orthodox, however, share a rich history. Though certain dogma’s have prevented the two Churches from reuniting as of yet, I am extremely hopeful that the Roman Catholic and Eastern Orthodox Churches will be able to reunite around the Lord’s table. His Eminence Metropolitan Kallistos Ware notes that, “Christian unity does not mean uniformity. In a reunited Christian Church there could be room for many forms of worships, for many patterns of theological thinking, for many different forms of Church governments. We do not have to agree over details. What we are seeking is agreement in the faith. And the faith is not the same as theological opinions.” [2] But this does not mean the lowest common denominator—as, perhaps, an Evangelical would suggest—for “we are to agree on a maximum not a minimum.” [3] This is “union in legitimate diversity” [4] —a diversity, however, that is tempered by the longstanding tradition of the Church and Her sacraments: by the very nature of this, Protestantism would be excluded unless they reform, revert, back to the original Christian Tradition. In the meantime, I believe we, Orthodox and Catholic alike, should pray for this reunion and seek friendship with one another in anticipation of what may come—for the unity of the Church, as Met. Kallistos says and as is clear in John 17, is the desire of our Lord. [5] View Sources Ben Cabe Editor-in-Chief at Conciliar Post Author at BenCabe Click each link below to reveal the responses Catholic Response Lutheran Response Reformed Response Catholic Perspective The Second Vatican Council proclaimed in its Declaration on Ecumenism (Unitatis Redintegratio), “The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council.” [1] Division is nothing new in the Church: many of the Eastern Catholic Churches, now reunited, broke off in the very early centuries of the Church, when Alexandria and Antioch were as important as Rome. Rome and Constantinople split in 1054 after years of slow chips and fractures in unity. When the Protestant Reformation happened in the 16th century, numerous new churches arose, divided from both Rome and each other (let us not think for a moment that Henry VIII’s break from Rome had anything to do with an agreement with Luther – quite on the contrary). Early America saw a dramatic increase in new churches, as has the rise of Pentecostalism in the twentieth century. If the Church is the Body of Christ, then we have rendered Christ divided. Catholics pray for unity, fast for unity, weep for unity. That is in part why we acknowledge one Baptism, regardless of denomination. Initially, when I think of Catholic, Orthodox, and Protestant unity, it does not seem too impossible. Yet this is because, until my later years of college, my understanding of Protestantism was limited to traditional, sacramental, and liturgical strands of Lutheranism and Anglicanism. My jaw dropped in a graduate school when I learned that some Protestant/Evangelical groups do not practice Holy Communion. I can now see the possibility of unity between Rome and the East (although, as an Eastern Orthodox priest said to me once, just because one Patriarch wants unity does not mean they all do, especially since some Orthodox Churches, such as Russia, are now so steeped in politics and national boundaries). I can see the possibility of unity with Rome and Lutheranism (and there are already steps down this road), and with Rome and England. However, it is unity between different groups of Protestants poses the greatest difficulty. The question groups Protestant as if it was a church with doctrinal and liturgical unity, as the Catholics and the Orthodox respectively posses, but the reality is quite different. In my personal experience, it is easier to LCMS Lutherans and Catholics to worship together and discuss doctrine than it is for LCMS and ELCA Lutherans. Any meaningful unity must be based in the Gospel, and this demands that unity must therefore be based in charity. Christ commanded us to love God above all things, and to love our neighbors as ourselves – this is the mandate of charity. This charity calls us to love one another, regardless of whether we label ourselves Catholic, Orthodox, Protestant, or Evangelical. We cannot heal the divisions in the Body of Christ if we do not treat each other as Christ commands. If we cannot love each other across denominational boundaries, then how can we really practice love to those outside of the Church? If we cannot obey Christ through our love of other Christians, then how are we to witness to the Gospel for non-believers? In John 13:35, Jesus speaks of the importance of charity for Christian unity and witness: “By this everyone will know that you are my disciples, if you have love for one another.” [2] View Sources Laura Ehlen Senior Editor at Conciliar Post Click each link below to reveal the responses Lutheran Response Orthodox Response Reformed Response Lutheran Perspective There are times and places when Christianity across denominations can and should unite together as believers in the Apostles’, Athenasian, Nicene Creeds. Likewise, there are times and places where varying denominations, separated by their significant and distinct beliefs, must draw a line and not waver or compromise their beliefs for the sake of earthly harmony. We should always remain resolute and firmly grounded in our beliefs, but against the tyranny and oppression of unbelievers, it is helpful and healthy for the Christian church to stand united, especially in situations where they are persecuted as one. Right now the Christians of the Middle East are facing extreme persecution from Islamic extremists, and in the United States where pro-abortion movements are attempting to infringe upon our freedom of religion, faithful and believing Christians should absolutely stand united against the forces of the devil, the world, and sinful human nature. When outside forces seek to do bodily harm to mankind, born and unborn as well as Christian and non Christian, those who believe and trust in God’s Word and the Commandments should oppose such evil acts in the name of Christianity and refusing to cooperate together in protest weakens our cause and gives the adversary the opportunity to act without obstacle. Additionally, we should most certainly pray for all people regardless of their beliefs, and there is absolutely no reason why we should not pray for our brothers and sisters in Christ even if there are many differences within the details of our faiths. When it comes to praying with people of other denominations, we have prayers (the Creeds) dating back to early church that we should confidently be able to pray with other Christians, and Jesus himself gave us the Our Father. I think the Conciliar Post is an excellent example of a way that Christians of various beliefs can come together, share in their common faith to extent that there is common ground, and work to understand each other better and strength the Church here on earth. On the other hand, there are noticeable and profound differences between most denominations, and these differences should not be disregarded or undervalued. Differences especially related to the means of salvation, the substance of Holy Communion, and the purpose and effect of Baptism are so incredibly important and are the source of extreme differences in belief among various denominations. When two sets of Christians cannot agree of what Communion is, than they absolutely should not communion together. If you honestly believe that Communion is Body and Blood of our Lord and Savior then in no way should you consider communing at a church where they believe otherwise. In summary, we should stand together behind our common beliefs whenever possible, but when it comes to sacraments like Communion, a line must be drawn and never should your confession and beliefs for the sake appeasing others or soothing disagreements. Nicholai Stuckwisch Click each link below to reveal the responses
Ben CabeAuthors’ response to Orthodox perspective
Laura EhlenAuthors’ response to Catholic perspective
Nicholai StuckwischAuthors’ response to Lutheran perspective
