We are living through one of the most exciting eras in the history of the Church of Jesus Christ, but most of us do not even realize it. Rather, our focus on local congregational issues, or on denominational challenges, or on the perceived decline of the church’s cultural influence, or on the disunity of the church throughout the world leads us to overlook the historic changes that are taking place.
In 1054, a schism occurred between the Western half of the church (which evolved into the Roman Catholic, Protestant, Evangelical and Pentecostal traditions) and the Eastern half of the church (which evolved into the various Orthodox churches such as the Greek, Russian, Armenian, Coptic and Oriental Orthodox churches). Almost 1,000 years have elapsed since that historic division. However, in our own time, this division is starting to be overcome in significant ways. Within the past decade, for example, successive Popes in the Roman Catholic Church and successive Ecumenical Patriarchs in the Orthodox Church, as well as many important leaders in both denominations, have been meeting together to deepen levels of mutual understanding. A thousand years of division are not overcome immediately, but more progress has been made in the past few decades than at any other time in the past millennium.
At the same time, the Roman Catholic Church and the Lutheran World Federation have been involved in dialogues which led, in 1999, to the Joint Declaration on the Doctrine of Justification. This Declaration was a massive step towards the resolution of one of the central theological controversies at the heart of the Protestant Reformation. Moreover, as the Roman Catholic Church celebrates the 50th anniversary of the Second Vatican Council, it is interesting to realize that many of the changes that were called for by our reformed (and Presbyterian) ancestors at the time of the Reformation, including the importance of the celebration of worship in the common languages of the people, the importance of the ministry of the laity, the centrality of the Bible in Christian life and practice, and a greater openness to other streams of the Christian tradition, have now been embraced by the Roman Catholic Church. The idea that the Roman Catholic Mass would only be celebrated in Latin now seems an unbelievably anachronistic idea, and yet, it is only 50 years since this change took effect. In these, and in many other ways, some of the most divisive theological arguments of the Reformation are being addressed and overcome.
Other changes have also been taking place. In 1982, the World Council of Churches published a document entitled Baptism, Eucharist and Ministry which articulated areas of common understanding in matters of theology, ecclesiology and the sacraments. As a result, there is a greater acceptance across denominational lines of the legitimacy of baptism and even, in certain cases, recognition of the validity of ordained ministries. There is much work to be done but there can be no doubt that new levels of mutually respectful dialogue are underway.
At the Global Assembly of the WCC, which will take place in the fall of 2013, consideration will be given to a renewed articulation of the Christian understanding of mission and evangelism, and a renewed articulation of the nature of Christian unity. These new statements offer promising opportunities for deepened understanding and shared perspectives.
Even as these historic divisions are being addressed and overcome, significant shifts are occurring in the church worldwide. Those who think the church is dying need to pay more attention to the growth that is taking place in other parts of the world, and particularly in the so-called Global South. This shift will have significant impacts on the priorities, practices and emphases in the church in the coming centuries.
But, one might ask, do these developments have any impact on our congregations or in our own lives? Do these changes actually affect our daily experiences as Christians in Canada?
It is a good question, but the answer is evident in every one of our communities.
After all, since the end of the Troubles in Northern Ireland and the conflicts in Sarajevo, there is nowhere in the world where Christians are attacking each other along denominational lines. Such a claim could rarely, if ever, be made for the past 500 years. Conflicts may yet arise, but it is important to celebrate that peaceful ways are being discovered for Christians, and for nations which have been historically influenced by the Christian tradition to be in dialogue and in relationship with each other.
The legacy of these historic conflicts, and the promise of a more peaceful future, can be seen in virtually every city and town in Canada. Although we may never have experienced the terrible religious wars that have plagued the history of Western Europe for so many centuries, almost every small Canadian town and city provides ample evidence of the effects of those European conflicts. When we drive through a small Canadian town and see a Presbyterian, a Christian Reformed, a Roman Catholic, an Anglican, and a Lutheran church, all within a few blocks of each other, we rarely pause to realize that these denominational identities are rooted in European church conflicts and not Canadian ones.
It is good to remember there are more similarities in outlook, ethics, spiritual practice and cultural assumptions between the members of each of those communities than similarities with the historical movements which gave rise to each of those denominations. That is, most of us, as Presbyterians, have more in common with the members of the Anglican or Lutheran congregations in our own communities than we do with Martin Luther in Wittenburg, Thomas Cranmer in England, or John Knox in Edinburgh. Moreover, the increasing numbers of Presbyterians from other parts of the world—from Asia, from Africa, from Eastern Europe and from the Caribbean—are helping us to redefine our entire concept of Canadian Presbyterian identity, history and unity.
Even in our communities and families, this deepened awareness of our unity affects us in profound ways. The animosity that once existed between denominations is rarely, if ever, experienced anymore. Most clergy interact well with each other regardless of denominational affiliation, and most members of the church celebrate the legitimate faith of their friends and neighbours of other denominations. Rarely, if ever, do we hear of families in which Protestants are discouraged from marrying Roman Catholics, a reality which in the recent past caused great difficulties in many families.
So where are we in our journey towards ecumenical unity and the fulfillment of that ecumenical vision for which Christ prayed, that they all might be one?
As Presbyterians in Canada, it is important for us to acknowledge that we are often reticent to ponder the question of visible unity, largely because of the legacy of the Church Union movement in the years leading up to 1925. There are few who still remember all of the details of the Union debates which led two-thirds of the Presbyterian Church in Canada to enter into the United Church, but that division continues to exert an influence upon us, perhaps most explicitly in our continued lack of confidence about the role that we could play, as a reformed and reforming denomination, in wider Canadian society. Moreover, controversial issues—from issues related to theology, ethics, the role of women, the dynamics of authority and power in the church, and the correct interpretation of certain scriptural passages—continue to present significant challenges to the movement towards visible unity amongst the various denominations in Canada.
Rather than allowing this reluctance to dampen our commitment to the cause of Christian unity—for which Jesus himself prayed in John 17—we should embrace our ecumenical calling with renewed enthusiasm. There is much to celebrate, there is much progress that has already occurred, and there is much work yet to be done. We accept each other’s baptisms; we honour each other’s spirituality; we learn from the gifts and strengths that other denominations offer to the one Body of Christ; we are not in significant conflict with each other; we are addressing the theological differences of the past; we are even beginning to work at more informed and respectful relationships with other religious traditions, without compromising our own theological convictions. We do not yet break bread at one table, but let us press forward in the knowledge that the historic momentum in the very recent past can carry us forward into a bright and promising future.
We are not yet fully unified as the Body of Christ in this world. But we are making progress. Thanks be to God.
