May 25, 2006
Ecumenism, Apologetics, and Unitatis Redintegratio
"If I speak in human and angelic tongues, but do not have love, I am a resounding gong or clashing cymbal. And if I have the gift of prophecy, and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains, but do not have love, I am nothing..."- 1 Cor 13:1-2
I find this quote from scripture to be a good theme for this article. Sometimes in my experiences with dealing with our separated brethren, the religious dialogue turns into gongs and cymbals clashing to win an argument. However, it should not be so. Jesus prayed that we believers might be one, and this can only be founded on love. This article will examine the essentials that must be kept in ecumenism and apologetics in light of the Vatican II document Unitatis Redintegratio.
First of all, I really like how Unitatis Redintegratio explicitly states the activities that must be engaged in the “ecumenical movement” in order to promote Christian unity. In sum, they are to avoid erroneous judgments of our separated brethren, to have "dialogue" between experts from different Churches to clarify the teachings of their communion, to cooperate in the duties for the common good, to come together for common prayer, and to examine our own faithfulness to Christ, renewing wherever necessary. These concrete actions should be always on the minds of all Catholics who engage in any form of ecumenical activity. They should also produce the fruits of "justice and truth, concord and collaboration, as well as a spirit of brotherly love and unity" (UR 4). Amen! I have a hard time seeing how they would not! While all the activities listed are important, the document declares one of these activities to be "primary". The Council Fathers thought that the principal activity is to "make a careful and honest appraisal of whatever needs to be renewed and done in the Catholic household itself", so that we may give others a greater witness to the fullness of truth which lies in the Catholic Church (UR, 4). This awareness is fundamental and indispensable for Catholics involved in these activities. If we do not keep this as our primary concern, then spreading the Catholic faith will become an issue of pride and we will fail to live by the truth we have. We will also forget that our separated brethren can contribute to our edification. Those of us involved in apologetics should be especially attentive to this.
No ecumenism is possible without interior conversion. I believe this point cannot be stressed enough. Before we try to spread the Gospel of love, it must be deeply rooted in us. People can see insincerity quite easily. Therefore, whenever Catholics engage in apologetics, they must keep their own renewal as part of the apologetic mission. I believe apologetics to be good and necessary, but it can also be quite dangerous. If a Catholic intent on defending his or her faith does not constantly seek greater union with God, then he or she will not receive the graces to be “self-denying, humble, and gentle in the service of others” (UR, 7). Nor will he or she have an “attitude of brotherly generosity” toward his or her opponents (Ibid.). When this aspect lacks, apologetics becomes an intellectual dispute, a fight where the one with the best argument “wins”. I know first hand because I have fallen into this trap several times. The fruits of these types of encounters are not to be desired. Nobody will be converted to the fullness of the truth if in defending my faith I do not have my renewal and the good of the other as my primary goal, no matter how logical and reasonable my argument may be.
The document also states that a holier life makes brotherly love easier. Again, I can personally attest this to be true. My first step in my conversion to Catholicism occurred during my freshman year as an undergraduate. During this period in my life, non-Catholics were constantly challenging the Catholics beliefs I had grown up with. Consequently, I felt like I had two possible options: I could either abandon the Church and join in their criticisms, or I could try to find the answers to their challenges, and defend the Church and her teachings. I decided to choose the latter. On the positive aspect of my decision, I made a free and mature choice to be Catholic. On the negative aspect of my decision, my choice was purely an intellectual one, and did not involve any spiritual growth whatsoever. As a result, when I defended Catholic doctrine, it was mostly an intellectual exercise, and it resulted in feelings of self-righteous anger towards the people that criticized Catholic teaching. How could they be so illogical and not come to the same conclusion I did? Only later during my continuing conversion did I overcome those feelings toward the person, and focused them on the position that the person held. In this approach, I must make a definite line between the person, whom I try to love better, and the erroneous argument, which I try to correct to the best of my ability. Only a daily conversion to holiness will help me to obtain this goal. If I do not hold on to the love of the person in the middle of the debate, then I should stop debating because I am losing sight of the reason why I am debating in the first place! In the end we must always remember that it is the Holy Spirit, not us, that converts people to the fullness of truth. He uses us as tools to achieve that end, but He does the main work. We must be ever vigilant in not letting our pride deceive us into thinking otherwise.
The document also encourages common prayer and action in common causes in certain circumstances as part of the "ecumenical movement". During my one year stay in Eastern Germany, the local parish I attended implemented this very well. Several times I joined the parish in ecumenical meetings and prayers for peace. Generally speaking, the Christian Churches in the former Communist Germany can give the Christian Churches in the United States a good example in ecumenism. Catholics, Protestants, and Orthodox often come together for various meetings and to pray for peace. This probably results from the fact that Christians only make up about 20% of the population, so they feel more unified as a minority in this generally post-Christian area of Europe. Having stated this, I also believe that common prayer and causes should not be an end in themselves, but the beginning of further ecumenical dialogue. Unfortunately, I got the impression that further dialogue rarely occurred in these ecumenical gatherings, and that there were some missed opportunities for evangelization.
Unitatis Redintegratio states “we must become familiar with the outlook of our separated brethren. Study is absolutely required for this, and it should be pursued in fidelity to the truth and with a spirit of good will” (UR, 9). All of my experiences with Catholics involved in the "ecumenical movement" have upheld this well. I have one example though, from non-Catholics, of how disastrous it can be to religious dialogue if one of the parties does not adhere to this truth. Once I was involved with a religious discussion with several Jehovah’s Witnesses. This discussion extended into many meetings. The meetings made no progress in any type of mutual understanding because the Jehovah’s Witnesses were not interested in anything I had to say. What finally ended the meetings was their refusal to understand what Catholics really believe. They erroneously held that Catholics worship Mary, and nothing I could say would convince them otherwise. They were also convinced that Baptists worshiped John the Baptist! This horrible attitude towards approaching separated brethren showed me the importance of understanding the psychological, cultural, and historical background from which they come, as Unitatis Redintegratio wisely articulates. Needless to say, one should, at the very least, be aware of the actual doctrines they hold!
In conclusion, I would like to reiterate that ultimately, unity is caused by our constant conversion to God. From this foundation, Catholics can lead an exemplary life of grace and readily implement all aspects of the "ecumenical movement". In prayer we can petition God to tear down obstacles that are impossible for us to overcome. As people rooted in God's love, we can be confident that we are not clashing gongs and cymbals, but channels of His love, creating the fruit of unity among His children.
In His Peace,
Danny
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Wise words.
I have also found helpful the words of Saint Francis of Assisi. O Divine Master, grant that I may not so much seek ... to be understood as to understand.
Over the years, I have come to realize that understanding those who believe differently than you do is a necessary act of love which forms the only legitimate context for ecumenical dialogue.
I some times think that pre-Vatican II apologetics material, as theologically sound as it may be, could use some improvements in this area. Post-Vatican II apologetics materials better reflect this need but often focus on the "more pressing life issues" (abortion, contraception, euthanasia, capital punishment, just war, same-sex marriage) rather than defending against Protestant objections.
As a result, Protestant apologetics often remains more of a flame-fest than a dialogue where both parties learn something of the other. Peter Kreeft is a notable exception and often points out that although there are real differences, not all perceived differences are real differences.
Posted by: Broken Record at May 26, 2006 11:05 AMThanks for the comment and insight, Broken Record.
Yes, some of the pre-Vatican II apologetic material has to be taken in the context of the "Church as a fortress" mentality the Church had after the Protestant Reformation. That was appropriate for those times, but less appropriate in the modern age. Hence, the Holy Spirit has given us Vatican II.
An awesome insight the documents of Vatican II have given me, especially Gaudium et Spes, is that we must use common ground with every person of good will to spread the fullness of the Gospel. Whether they agree with us on abortion, homosexual unions, human rights, capital punishment, the environment, etc., we can use this to break down or at least decrease psychological barriers that come up when humans discuss their different opinions on important issues.
Hopefully, this insight will make apologetical dialogue more fruitful. (Wherever applicable), by starting with what unites us first and then moving on to what divides us, Catholic-Protestant dialogue might be less of a flame-fest, and more like an actual dialogue.
Pax et bonum,
Daniel
The meetings made no progress in any type of mutual understanding because the Jehovah’s Witnesses were not interested in anything I had to say.
I relate to this! When any discussion with anyone gets to this point, I back off, because the other person is not ready or willing to hear what I have to say.
This is why I "gave up" on ecumenism on the scale I was before - ie being in an interdenominational group on campus.
Now I'm much happier relating to people, of all kinds of beliefs, on a one-to-one basis and the discussions about the Faith are hopefully in the context of a loving friendship.
Having said that, your post was a very timely reminder to me of the need for humility especially and genuine love for the person we are communicating with. Thanks!
Posted by: Louise at May 30, 2006 10:29 PMLouise
Right on! It takes grace for the invincible ignorance to be removed. God will choose the right person and right time to aid in conversion if needed. Sometimes it is not an apologist that converts it maybe a life situation.
In Love
when we were one
Posted by: when we were one at May 31, 2006 9:56 AMLouise,
I too share your frustration when taking great effort to understand someone else and yet the other party takes no effort to understand you (or perhaps even takes great effort to misunderstand you so as to make your position easier to reject).
My wife reminds me that it is to your benefit that you understand others and it is to their loss that they refuse to understand and learn from you.
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