Catholics and Evangelicals

I’ve been very conscious of increasingly strong links between Catholics and evangelical Christians at various levels. The recent HTB Leadership Conference made a big impression – whether it was the high-profile plenary interview between Nicky Gumbel and Cardinal Schönborn, or the conversations between ordinary delegates about faith and mission. And you could even say that the warmth and commonality between Pope Francis and Archbishop Justin Welby is another ‘Catholic-Evangelical’ signal.

If you are interested in following up this topic, and in case you have never seen it, take a look at this agreed statement that was made a long way back in 1994, Evangelicals & Catholics Together: The Christian Mission in the Third Millennium. A couple of weeks ago I heard George Weigel mention the text, and then a friend from the Ordinariate brought it to my attention as well. Something is in the air!

Here is the ‘We Affirm Together’ section from the Evangelicals & Catholics Together document. You can see the full list of participants at the bottom of the statement. Catholic representatives included Weigel himself, Cardinal Avery Dulles, and Cardinal (then Bishop) Francis George.

Jesus Christ is Lord. That is the first and final affirmation that Christians make about all of reality. He is the One sent by God to be Lord and Savior of all: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4) Christians are people ahead of time, those who proclaim now what will one day be acknowledged by all, that Jesus Christ is Lord. (Philippians 2)

We affirm together that we are justified by grace through faith because of Christ. Living faith is active in love that is nothing less than the love of Christ, for we together say with Paul: “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2)

All who accept Christ as Lord and Savior are brothers and sisters in Christ. Evangelicals and Catholics are brothers and sisters in Christ. We have not chosen one another, just as we have not chosen Christ. He has chosen us, and he has chosen us to be his together. (John 15) However imperfect our communion with one another, however deep our disagreements with one another, we recognize that there is but one church of Christ. There is one church because there is one Christ and the church is his body. However difficult the way, we recognize that we are called by God to a fuller realization of our unity in the body of Christ. The only unity to which we would give expression is unity in the truth, and the truth is this: “There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all.” (Ephesians 4)

We affirm together that Christians are to teach and live in obedience to the divinely inspired Scriptures, which are the infallible Word of God. We further affirm together that Christ has promised to his church the gift of the Holy Spirit who will lead us into all truth in discerning and declaring the teaching of Scripture. (John 16) We recognize together that the Holy Spirit has so guided his church in the past. In, for instance, the formation of the canon of the Scriptures, and in the orthodox response to the great Christological and Trinitarian controversies of the early centuries, we confidently acknowledge the guidance of the Holy Spirit. In faithful response to the Spirit’s leading, the church formulated the Apostles Creed, which we can and hereby do affirm together as an accurate statement of scriptural truth:

I believe in God, the Father almighty, creator of heaven and earth

I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

 

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The scandal of Christian uniqueness

Is it possible, in these pluralistic times, to claim that Jesus Christ is the unique saviour? Well, of course I think it is. Archbishop Augustine Di Noia, however, gave a wonderful anecdote about how difficult it can be to proclaim this – even to Christians.

Archbishop Di Noia is Vice President of the Pontifical Council ‘Ecclesia Dei’ in Rome. He was in London last week to speak to the clergy of Westminster Diocese at our annual summer gathering.

He was reminiscing about when the document Dominus Iesus was published in 2000 by the Congregation of the Doctrine of the Faith, then headed by Cardinal Ratzinger. The US Bishops’ Conference was given an embargoed copy of the text a couple of weeks before, and they gave it to Di Noia to ask what he thought of it, what he thought the public reaction might be (within and outside the Church), and how he thought they should prepare themselves in anticipation. He had some kind of advisory role there at the time.

So he read the document, and his reaction was (I’m quoting from memory): “There’s nothing particular striking or controversial here; nothing that isn’t in the Holy Scriptures or the Documents of the Second Vatican Council. I doubt it will get much attention. No action needed…”

Perhaps he was naive, but he himself admitted that he was completely unprepared for the forcefulness of some of the negative reactions. At the end of the story he quipped, with a smile: “I nearly lost my job”.

You can read the document here. The core is simply a re-statement of mainstream, historic Catholic belief that Jesus Christ is the unique saviour and that the Catholic Church has a unique place in God’s plan of salvation.

Dominus Iesus is a lot more inclusivist than many people think. It leaves open the hugely important questions about how people might be saved without an explicit knowledge of Jesus Christ or an explicit faith in him, and the different ways in which people can be related to the Catholic Church and share in the salvific communion that she mediates in history.

But it refuses to let go of these core beliefs which we receive from the Scriptures and the Tradition. What’s fascinating is to see how much these once uncontroversial beliefs challenge so much of what is taken for granted in the contemporary secular worldview, and how they even give many Catholics pause for thought.

[Scandal, in its original Greek context, does not mean a situation where some moral wrongdoing has taken place, but something that ’causes you to stumble’: that stops you in your tracks, that trips you up, that makes you think, that challenges you, that ‘scandalises’ you in the sense of overturning all of your preconceptions about a given situation.]

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Life of Pi

I broke my vow – again. It must be four years since I vowed never, ever to see another 3D film at the cinema; and two or three times I have been lured back by simple curiosity, or by the shallow desire to see the ‘unmissable’ film that everyone else is seeing (a playground fear of being left out), or by the reassurances of a friend that this really is worth it.

There are some beautiful images in Life of Pi. It wasn’t actually the visual effects that struck me most, but the fluid cinematography of the first half hour – India in pastel colours rather than the usual primary ones; and a fairy-tale glow about the zoo, the swimming pool, the family dining table. But as a film, it doesn’t work. It’s a series of short stories rather than a novel; some of them fun, some of them deadly dull. The spirituality is too syncretistic to have any bite.

Now and then, when a film is getting high percentages on Rotten Tomatoes (in this case 89%), and in my humble opinion it doesn’t deserve them, I delight in searching through the bad reviews – conveniently flagged up by the splattered green tomatoes – for confirmation of my artistic discernment. Peter Bradshaw says everything that needs saying in a single paragraph:

No one can doubt the technical brilliance of Ang Lee‘s new film, an adaptation of Yann Martel‘s Booker-winning bestseller from 2001, a widely acclaimed book that I should say I have yet to read. The effects are stunning, more impressive than anything in the new hi-tech Hobbit, and on that score, Peter Jackson can eat his heart out. But for the film itself, despite some lovely images and those eyepopping effects, it is a shallow and self-important shaggy-dog story – or shaggy-tiger story – and I am bemused by the saucer-eyed critical responses it’s been getting.

The last line of the review is a classic version of ‘damning with clear but carefully targeted praise’:

This is an awards-season movie if ever there was one. It deserves every technical prize going.

There was, however, one fascinating theological scene. Pi, from a Hindu family, is dared by his brother to go into a Catholic church and drink the holy water from the font by the door. He rushes in, drinks, and then stops and gazes around the interior of the church. We are led to believe that he hasn’t been in a church before, or that he hasn’t ever taken the time to look properly.

When he sees an image of Jesus, he is transfixed. A priest comes through the church and talks to him. Pi asks (I’m paraphrasing from memory): Is it true that God became a human being like us? And why? And the priest answers: Yes, he became one like us. He became small so that we would not be frightened by him. He became our brother so that we would be able to approach him. He died for us so that nothing, not even death, would keep us apart from him. Pi, the Hindu boy, announces that he wishes to be baptised.

It’s a simple, un-ironic presentation of the Christian message, and of a child in all innocence discovering a life-changing spiritual truth. It doesn’t happen very often in cinema.

(Then, just a few moments later, he announces that he wants to be a Muslim as well as a Christian, and at the same time to remain a Hindu; it’s very confusing in the film – perhaps it makes more sense in the book, which I haven’t read. This is why I called it syncretistic!)

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The rise of civic religion?

By chance I was in my home town of Harpenden on Sunday, and after the 9.45 Mass many people from the Catholic church went down the road to the United Service of Remembrance round the War Memorial on Church Green.

It’s years since I have been present for this. I have memories of a few hundred people scattered around the green in the centre of town. But this Sunday there must have been a crowd of over two thousand people, spilling onto the surrounding roads. Perhaps it has been growing over the years; perhaps it was particularly large this year.

It was very moving, and very Christian! Prayers, hymns, readings. The names of the dead were read out. And it’s so easy to forget, but the whole town was gathered round a standing cross (see the old postcard above). I’ve wandered across the green a thousand times over the years (we moved to Harpenden when I was four), but I’ve hardly stopped to reflect that the focus of unity for the town was and still is the Cross of Jesus Christ. And when people want to reflect on death and life, remember their loved ones, or just come together as a community conscious of itself and its history – they gather round the Cross.

I’m not suggesting that everyone there had faith, or even that Christianity is on the increase in Hertfordshire (who knows?). But the huge crowds present this Sunday made me wonder if there is a deepening hunger for community and for a sense of connection with those in the past. Maybe we are more aware of our military than we used to be; maybe it’s the patriotism of the Jubilee or the communitarianism of the Olympics and the Paralympics; maybe we just long to feel more connected.

This was civic religion at its best: people still broadly connected with the nation’s Christian faith, even though there would be various shades of belief and unbelief; people finding that this faith gives them a unity with each other, and a way of making sense of their human struggles, that perhaps they wouldn’t find in any other place.

And a final note about purgatory: It was an ecumenical service, but I was fascinated how each prayer spoken was actually a prayer for the dead. We kept hearing phrases like: ‘May they find the fulfilment in God they were longing for’; ‘May they rest in peace’; ‘May they come face to face with the Lord’. All of these ‘may they…’ prayers suggest, theologically, that there is still something to be achieved or worked out for those who have died. In other words, this wasn’t just a service of remembrance – whatever the service sheet suggested – it was also a service of prayer for the dead. I don’t think this was very conscious or theologically explicit, but it shows how hard it is to just remember the dead without actually praying for them – at a psychological level. And a Catholic would add that this makes theological sense as well!

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Christ comes crashing through the roof: The Year of Faith

I was in Cardiff last week to give a talk about the Year of Faith. I was meditating on the words of Pope Benedict in Porta Fidei, and in particular on the need for us to ‘rediscover the joy of believing and the enthusiasm for communicating the faith’. These are the concluding thoughts I gave.

Not the Allen Hall Chapel! But a Cimabue Crucifix from the Basilica of San Domenico

I work at Allen Hall, which is the seminary of the Archdiocese of Westminster in central London. Our chapel is over fifty years old, and it is in desperate need of refurbishment.

We have a huge sanctuary with a high ceiling and a beautiful sense of space, but it is sparsely furnished and what little furnishing there is looks very tired. As part of the refurbishment, we are thinking about commissioning a large Cimabue-style crucifix to hang above the altar. Last week, as an experiment, a very roughly produced crucifix was hung in the centre of the sanctuary, just to see how it ‘sits’, how it ‘feels’.

It’s about 7 feet high, made of crudely cut whitewashed wood, with just a charcoal sketch of the outline of Jesus’s crucified body, and the heads of Mary and John placed symbolically at the end of each arm.

It has utterly transformed the sanctuary. You have an immediate sense of the presence of Christ, standing there powerfully in the centre of the church. Everything within the sanctuary is suddenly seen in a new perspective. Of course he was always there before – above all in the Blessed Sacrament in the tabernacle – but now we really realise that he is there, visually, spatially, emotionally; with the eyes and the heart as well as with the head.

When you are looking at the altar, the priest, the ambo or the tabernacle, you are constantly aware, at the edge of your vision, of the powerful presence of Jesus who died for us and rose from the dead for our salvation. It’s as if he has crashed through the roof, and broken open our complacency and forgetfulness.

It reminds me of the gospel story about the paralysed man, only in reverse (Mk 2). You remember that his friends brought him to meet Jesus, but there were so many people gathered round that they could not get in the door. So instead of giving up, they went to the top of the house, broke through the roof, and lowered their friend down on a stretcher to where Jesus was standing.

For us, in the chapel at Allen Hall, it’s the opposite. It’s as if we are sitting in this sacred space, often distracted, sometimes lost in our own concerns or anxieties, forgetting what really matters. So Jesus breaks through the roof, lowers himself down into the centre of the sanctuary – just above the altar – and stands there before us in all his glory.

It’s as if he is saying: ‘Wake up! Remember! I’m here!’ The fact that the two strands of white rope hang there so ostentatiously reinforces the perception that he has just descended from above.

This says something to us about the Year of Faith. We need to allow Jesus to break into our lives again, so that we can rediscover his face, hear his voice more clearly, and appreciate his life-giving presence.

Our faith is real. It really matters. He is here amongst us. If only we could see him more clearly, and deepen and intensify our faith. If only we could let our hearts be broken open by his love, our minds be transformed by his truth, and our vision expand to take in the vast horizon of the gospel.

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