The link below is to a great piece that aired a couple months ago about New York Archbishop Timothy Dolan. Although I may not agree with him on a minor issue or two, I think his personality is what the Catholic Church in the United States needs.
http://www.cbsnews.com/video/watch/?id=7360248n
Tuesday, June 7, 2011
Sunday, May 15, 2011
The Reverend Billy Graham on Pope John Paul II
"When future historians look back on the most influential personalities of the 20th century, the name of Pope John Paul II will unquestionably loom large in their accounts. Few individuals have had a greater impact - not just religiously but socially and morally - on the modern world. He will stand as the most influential moral voice of our time.
"I first became acquainted with the name of this remarkable man when I visited Poland in 1978. At the time, he was known as Karol Cardinal Wojtyla, and he had invited me to have tea with him and to preach in his home church, St. Anne's in Krakow. As it turned out, however, we did not meet; he had been called away to Rome to participate in the election of a new pope following the unexpected death of John Paul I. To everyone's surprise - including his, I'm sure - Karol Wojtyla was elected pope, taking the name of John Paul II. When my plane from Poland landed in New York, after his election had been announced, I was interviewed by the media. They had scores of questions to ask because they knew I had just finished a preaching series in Poland that included several Catholic cathedrals. I remember one incident on Good Morning America when David Hartman asked me how to pronounce his name. When I told him, he slapped his knee and said that he might be the only reporter in New York who knew how to pronounce the name.
"After that, John Paul welcomed me several times at the Vatican, and although we came from different backgrounds, we developed a warm friendship with each other. His courageous stands for morality and faith in an age of rampant secularism, as well as his compassion for all who suffer and his strong commitment to social justice, won him the respect not only of his fellow Roman Catholics but of anyone concerned about the moral and spiritual confusion of our time. His call for young people to renounce the false paths that our modern world beckons and to commit their lives to Christ and His will struck a responsive chord in the hearts of millions.
"As the world faces the challenges of the new millennium, may Christ's call to repentance and faith be heard with ever greater clarity by each of us."
- The Reverend Billy Graham
"I first became acquainted with the name of this remarkable man when I visited Poland in 1978. At the time, he was known as Karol Cardinal Wojtyla, and he had invited me to have tea with him and to preach in his home church, St. Anne's in Krakow. As it turned out, however, we did not meet; he had been called away to Rome to participate in the election of a new pope following the unexpected death of John Paul I. To everyone's surprise - including his, I'm sure - Karol Wojtyla was elected pope, taking the name of John Paul II. When my plane from Poland landed in New York, after his election had been announced, I was interviewed by the media. They had scores of questions to ask because they knew I had just finished a preaching series in Poland that included several Catholic cathedrals. I remember one incident on Good Morning America when David Hartman asked me how to pronounce his name. When I told him, he slapped his knee and said that he might be the only reporter in New York who knew how to pronounce the name.
"After that, John Paul welcomed me several times at the Vatican, and although we came from different backgrounds, we developed a warm friendship with each other. His courageous stands for morality and faith in an age of rampant secularism, as well as his compassion for all who suffer and his strong commitment to social justice, won him the respect not only of his fellow Roman Catholics but of anyone concerned about the moral and spiritual confusion of our time. His call for young people to renounce the false paths that our modern world beckons and to commit their lives to Christ and His will struck a responsive chord in the hearts of millions.
"As the world faces the challenges of the new millennium, may Christ's call to repentance and faith be heard with ever greater clarity by each of us."
- The Reverend Billy Graham
Friday, April 22, 2011
Turning Nothing into Something Beautiful
Hello all!
Today is Good Friday, and even though I know why it is called "Good Friday," it is still hard for me to call the day by its name without cringing a bit. Just think about it:
Was it good that Jesus was betrayed for money?
Was it good that Jesus was mocked and ridiculed?
Was it good that Jesus was abandoned?
Was it good that Jesus was whipped, flogged, and scourged?
Was it good that a notorious criminal (Barabbas) was preferred by the people over the Lord of Lords?
Was it good that the same Jesus who was greeted with palms and with shouts of "Hosanna" would hear "Crucify him" by those same people less than a week later?
Was it good that Jesus was convicted to die like a criminal?
Was it good that Jesus was forced to carry a heavy wooden cross through most of Jerusalem and up a mountain?
Was it good that Jesus' hands were nailed to that same cross?
How about his feet?
Was it good that Jesus was still being mocked even while hanging on that cross?
Was it good that Jesus was suffering all this while his Mother watched?
Was it good that Jesus was hanging next to two men who deserved their punishment?
Was it good that Jesus felt forsaken?
Was it good that Jesus' last thought before passing was for us, His church, rather than on His own suffering?
Was it good that Jesus, even after death, had his side pierced by a Roman soldier?
The answer to all of these questions is "yes." Although most of those things sound horrible, for us - it was a Good Friday. Jesus paid the ultimate sacrifice. He turned Himself in for a punishment that all of us deserve. The only person in the History of Earth who did not deserve all of this is the only person in the History of Earth who endured all of this. It is a "Good" Friday because it is a pre-cursor to the most important day of all: Easter. This weekend, we first reflect on the sacrifice Jesus made. And then, the conquest he made over death and sin. Through Him, we can make that conquest.
I've heard a lot about people taking today off because today is supposedly a day where you are supposed to "do nothing." That is not the case. We are not to do needless work, but there is something we must do. We must reflect. We must pray. We must reconvert ourselves to Jesus.
As St. Augustine once said: "He once was fixed to the Cross in every part of His body for you, may He now be fixed in every part of your soul." He also said: "I meditate upon the price of my redemption."
Let us meditate today. Rather than doing nothing, let us turn that day of "doing nothing" into a day where we do something beautiful.
Love you all.
Today is Good Friday, and even though I know why it is called "Good Friday," it is still hard for me to call the day by its name without cringing a bit. Just think about it:
Was it good that Jesus was betrayed for money?
Was it good that Jesus was mocked and ridiculed?
Was it good that Jesus was abandoned?
Was it good that Jesus was whipped, flogged, and scourged?
Was it good that a notorious criminal (Barabbas) was preferred by the people over the Lord of Lords?
Was it good that the same Jesus who was greeted with palms and with shouts of "Hosanna" would hear "Crucify him" by those same people less than a week later?
Was it good that Jesus was convicted to die like a criminal?
Was it good that Jesus was forced to carry a heavy wooden cross through most of Jerusalem and up a mountain?
Was it good that Jesus' hands were nailed to that same cross?
How about his feet?
Was it good that Jesus was still being mocked even while hanging on that cross?
Was it good that Jesus was suffering all this while his Mother watched?
Was it good that Jesus was hanging next to two men who deserved their punishment?
Was it good that Jesus felt forsaken?
Was it good that Jesus' last thought before passing was for us, His church, rather than on His own suffering?
Was it good that Jesus, even after death, had his side pierced by a Roman soldier?
The answer to all of these questions is "yes." Although most of those things sound horrible, for us - it was a Good Friday. Jesus paid the ultimate sacrifice. He turned Himself in for a punishment that all of us deserve. The only person in the History of Earth who did not deserve all of this is the only person in the History of Earth who endured all of this. It is a "Good" Friday because it is a pre-cursor to the most important day of all: Easter. This weekend, we first reflect on the sacrifice Jesus made. And then, the conquest he made over death and sin. Through Him, we can make that conquest.
I've heard a lot about people taking today off because today is supposedly a day where you are supposed to "do nothing." That is not the case. We are not to do needless work, but there is something we must do. We must reflect. We must pray. We must reconvert ourselves to Jesus.
As St. Augustine once said: "He once was fixed to the Cross in every part of His body for you, may He now be fixed in every part of your soul." He also said: "I meditate upon the price of my redemption."
Let us meditate today. Rather than doing nothing, let us turn that day of "doing nothing" into a day where we do something beautiful.
Love you all.
Monday, February 28, 2011
The Wisdom of Jason Boyett
Earlier today, my good friend Steven Cates posted a tweet that linked to the following article by blogger Jason Boyett. I have never heard of this gentlemen until Steve posted. Boyett instantly captivated me with his insight into yet another demagogic denominational attack. I believe that this is a fellow "crusader" (I know probably not a good term in a blog about Christians) in the fight for Christian ecumenism, a cause that I hold dear to my heart. The article can be found at the link posted below, or you can just scroll down and read. Enjoy!
http://blog.beliefnet.com/omeoflittlefaith/2011/02/thoughts-rob-bell.html
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Thoughts About Rob Bell, John Piper, and Justin Taylor - O Me of Little Faith
I'm not sure what Rob Bell was doing on Saturday, but I wonder how long it took for him to realize that he had blown up the Internet. At least, the Christian twitterverse and blogosphere.
Bell, the pastor of Mars Hill Bible Church in Grand Rapids and the author of Velvet Elvis and Sex God, has a fascinating new book releasing in March -- at least, the title is fascinating. It's called Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived.
From the publisher's copy about the book:
In Love Wins: Heaven, Hell, and the Fate of Every Person Who Ever Lived, Bell addresses one of the most controversial issues of faith--the afterlife--arguing that a loving God would never sentence human souls to eternal suffering. With searing insight, Bell puts hell on trial, and his message is decidedly optimistic--eternal life doesn't start when we die; it starts right now. And ultimately, Love Wins.
Sound controversial? It is. It's supposed to be. And we're not supposed to judge a book by its cover, but on Saturday influential blogger Justin Taylor (who's also in the publishing business as vice president of editorial at Crossway) decided to judge the book based on its cover description. Citing that and a short video provided by the publisher, Taylor outed Bell as a universalist.
While he admitted that he hadn't read the book yet (!), he felt OK making this statement about Bell:
It is unspeakably sad when those called to be ministers of the Word distort the gospel and deceive the people of God with false doctrine.
And this one, too, in an explanatory follow-up statement:
If Bell is teaching that hell is empty and that you can reject Jesus and still be saved, he is opposing the gospel and the biblical teaching of Jesus Christ. You may think that's judgmental to say that; I think it's being faithful. I would encourage a careful study of 1 Timothy to see what Paul says about false teaching and teachers.
As of this morning, Taylor's post has more than 20,000 Facebook recommendations and 1,000 comments. But that's not all. Highly respected author and pastor John Piper read Taylor's post and recommended it to his Twitter followers with a link and this simple line:
Farewell, Rob Bell.
Piper's tweet got retweeted and passed along and pretty soon, #robbell was in Saturday's top 10 trending topics, which is usually reserved for Middle East unrest, dead celebrities, and Justin Biebers.
{Audible sigh.}
Thoughts:
1. This is why people hate us. There is no meaner, more hateful person on Earth than a Christian who suspects you have gotten your theology wrong. Labeling that mean-ness as "being faithful" to the Gospel doesn't make it less hateful. While Taylor's post was fairly calm, the response to it by his readers was not. Bell got skewered in the comments, on twitter, and in other blog posts.
2. Really, John Piper? Your Reformed followers can be obnoxious at times, but I've always hoped you were above that. Sometimes you say things that make me roll my eyes. Most of the time, though, you're way more gracious than your fans. But "farewell, Rob Bell"? What a disappointingly smug, arrogant tweet. It's worth pointing out what Scot McKnight told Christianity Today about the matter: "The way to disagree with someone of Rob Bell's influence is not a tweet of dismissal but a private letter or a phone call. Flippancy should have no part in judging a Christian leader's theology, character or status."
3. Unlike some, I'm not going to fault Taylor for pre-judging Bell's book. I've ranted about books I haven't read, too. In fact, publishers' copy and marketing materials are designed exactly for that purpose: they are supposed to give you an idea of a book's contents so that you'll be intrigued and buy it.
4. I kind of wish Justin Taylor had gotten a copy of my latest book and called me names in a blog post.
5. But here's where Taylor's and Piper's responses annoy and frustrate me: They are so absolutely certain that they are right. Because Rob Bell seems to be indicating that hell might not be a place of eternal suffering -- or might not exist at all in the way traditional Christianity thinks of it -- then they say he is flat-out wrong. Dangerously wrong. False-doctrine wrong. Opposing-the-Gospel wrong. But you know what? The Bible is really squishy on the subject of hell. The everlasting-torment hell of Dante and Jonathan Edwards doesn't exist at all in the Old Testament. In the New Testament, Jesus talks about hell a lot, but sometimes in ways that a reasonable person could interpret metaphorically (like when he calls it Gehenna, after a real-life burning trash heap outside Jerusalem). And for centuries, some Christians have tried to make the case that, when Paul says Christ died for all, he really meant it. Not some. All.
No, universalism isn't an orthodox Christian position. Hell is. But are we not willing to admit that, maybe, over the years, we could have gotten something wrong? Is it so wrong to maybe hope that everyone gets saved? That hell doesn't exist? Because I totally hope that to be the case.
The truth is this: In order to be an everyone-get-saved Universalist, as Taylor claims Bell to be, you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to be about eternal punishment in hell.
But...
In order to be a predestination-style, God-saves-the-elect reformed Christian -- like Taylor and Piper -- you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to contradict predestination.
But...
In order to be a free-will Arminian Christian, you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to confirm predestination.
See where this is going?
In order to be an Evangelical Christian...
In order to be a Roman Catholic Christian...
In order to be a Pentecostal Christian, a cessationist, an End-Times date-setter, a female pastor, a pacifist Christian...
Reading and understanding the Bible involves lots and lots of interpretation. Not just in light of the world and culture around us, but in reference to other parts of the Bible. At best, there are things that are unclear and not easily harmonized from Genesis to Revelation. At worst, there are things that seem to be downright contradictory. That's why I have doubts. That's why theology can be so controversial.
And that's also why theology is best done with humility and a recognition that certainty is very hard to come by. When we become so certain that our theology is ironclad and right, that's when we become smug, arrogant, and dismissive of people who disagree with us. That's when we do things like tweet that a thoughtful, hopeful, influential Christian like Rob Bell is dead to us.
Because that's what "Farewell, Rob Bell" means, isn't it? You're dead to me. What I believe is right. If you oppose it, then I'm done with you.
At least that's how I read it. Please tell me I'm wrong.
http://blog.beliefnet.com/omeoflittlefaith/2011/02/thoughts-rob-bell.html
---------------------
Thoughts About Rob Bell, John Piper, and Justin Taylor - O Me of Little Faith
I'm not sure what Rob Bell was doing on Saturday, but I wonder how long it took for him to realize that he had blown up the Internet. At least, the Christian twitterverse and blogosphere.
Bell, the pastor of Mars Hill Bible Church in Grand Rapids and the author of Velvet Elvis and Sex God, has a fascinating new book releasing in March -- at least, the title is fascinating. It's called Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived.
From the publisher's copy about the book:
In Love Wins: Heaven, Hell, and the Fate of Every Person Who Ever Lived, Bell addresses one of the most controversial issues of faith--the afterlife--arguing that a loving God would never sentence human souls to eternal suffering. With searing insight, Bell puts hell on trial, and his message is decidedly optimistic--eternal life doesn't start when we die; it starts right now. And ultimately, Love Wins.
Sound controversial? It is. It's supposed to be. And we're not supposed to judge a book by its cover, but on Saturday influential blogger Justin Taylor (who's also in the publishing business as vice president of editorial at Crossway) decided to judge the book based on its cover description. Citing that and a short video provided by the publisher, Taylor outed Bell as a universalist.
While he admitted that he hadn't read the book yet (!), he felt OK making this statement about Bell:
It is unspeakably sad when those called to be ministers of the Word distort the gospel and deceive the people of God with false doctrine.
And this one, too, in an explanatory follow-up statement:
If Bell is teaching that hell is empty and that you can reject Jesus and still be saved, he is opposing the gospel and the biblical teaching of Jesus Christ. You may think that's judgmental to say that; I think it's being faithful. I would encourage a careful study of 1 Timothy to see what Paul says about false teaching and teachers.
As of this morning, Taylor's post has more than 20,000 Facebook recommendations and 1,000 comments. But that's not all. Highly respected author and pastor John Piper read Taylor's post and recommended it to his Twitter followers with a link and this simple line:
Farewell, Rob Bell.
Piper's tweet got retweeted and passed along and pretty soon, #robbell was in Saturday's top 10 trending topics, which is usually reserved for Middle East unrest, dead celebrities, and Justin Biebers.
{Audible sigh.}
Thoughts:
1. This is why people hate us. There is no meaner, more hateful person on Earth than a Christian who suspects you have gotten your theology wrong. Labeling that mean-ness as "being faithful" to the Gospel doesn't make it less hateful. While Taylor's post was fairly calm, the response to it by his readers was not. Bell got skewered in the comments, on twitter, and in other blog posts.
2. Really, John Piper? Your Reformed followers can be obnoxious at times, but I've always hoped you were above that. Sometimes you say things that make me roll my eyes. Most of the time, though, you're way more gracious than your fans. But "farewell, Rob Bell"? What a disappointingly smug, arrogant tweet. It's worth pointing out what Scot McKnight told Christianity Today about the matter: "The way to disagree with someone of Rob Bell's influence is not a tweet of dismissal but a private letter or a phone call. Flippancy should have no part in judging a Christian leader's theology, character or status."
3. Unlike some, I'm not going to fault Taylor for pre-judging Bell's book. I've ranted about books I haven't read, too. In fact, publishers' copy and marketing materials are designed exactly for that purpose: they are supposed to give you an idea of a book's contents so that you'll be intrigued and buy it.
4. I kind of wish Justin Taylor had gotten a copy of my latest book and called me names in a blog post.
5. But here's where Taylor's and Piper's responses annoy and frustrate me: They are so absolutely certain that they are right. Because Rob Bell seems to be indicating that hell might not be a place of eternal suffering -- or might not exist at all in the way traditional Christianity thinks of it -- then they say he is flat-out wrong. Dangerously wrong. False-doctrine wrong. Opposing-the-Gospel wrong. But you know what? The Bible is really squishy on the subject of hell. The everlasting-torment hell of Dante and Jonathan Edwards doesn't exist at all in the Old Testament. In the New Testament, Jesus talks about hell a lot, but sometimes in ways that a reasonable person could interpret metaphorically (like when he calls it Gehenna, after a real-life burning trash heap outside Jerusalem). And for centuries, some Christians have tried to make the case that, when Paul says Christ died for all, he really meant it. Not some. All.
No, universalism isn't an orthodox Christian position. Hell is. But are we not willing to admit that, maybe, over the years, we could have gotten something wrong? Is it so wrong to maybe hope that everyone gets saved? That hell doesn't exist? Because I totally hope that to be the case.
The truth is this: In order to be an everyone-get-saved Universalist, as Taylor claims Bell to be, you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to be about eternal punishment in hell.
But...
In order to be a predestination-style, God-saves-the-elect reformed Christian -- like Taylor and Piper -- you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to contradict predestination.
But...
In order to be a free-will Arminian Christian, you have to elevate some biblical passages and ignore (or explain away) others. Because there are definitely some passages that seem to confirm predestination.
See where this is going?
In order to be an Evangelical Christian...
In order to be a Roman Catholic Christian...
In order to be a Pentecostal Christian, a cessationist, an End-Times date-setter, a female pastor, a pacifist Christian...
Reading and understanding the Bible involves lots and lots of interpretation. Not just in light of the world and culture around us, but in reference to other parts of the Bible. At best, there are things that are unclear and not easily harmonized from Genesis to Revelation. At worst, there are things that seem to be downright contradictory. That's why I have doubts. That's why theology can be so controversial.
And that's also why theology is best done with humility and a recognition that certainty is very hard to come by. When we become so certain that our theology is ironclad and right, that's when we become smug, arrogant, and dismissive of people who disagree with us. That's when we do things like tweet that a thoughtful, hopeful, influential Christian like Rob Bell is dead to us.
Because that's what "Farewell, Rob Bell" means, isn't it? You're dead to me. What I believe is right. If you oppose it, then I'm done with you.
At least that's how I read it. Please tell me I'm wrong.
Tuesday, January 18, 2011
Why a Frugal Man Gives
For those of you who know me really well, you know that I am a bit stingy with my money. Some people call me a cheapskate. I, however, prefer the term "frugal" or "careful." Anyways, the one area in my life where I don't feel obliged to be careful is with my giving.
Note: I am in NO way trying to flaunt myself and my giving. This blog has a different point which you should get as you read.
Unless religious news (or news in general) is of no interest of you, you may know that the Roman Catholic Church is undergoing various scandals at this point in its history (pedophile priests, the lack of charisma within the faithful, former priests who seem desperate to regain former popularity). Because of these scandals and other reasons, a handful of people have asked me why I continue to give to a church of that is filled with hypocrites and sinners.
Why not? There is no question that I should give. How can I call myself a faithful Christian if I do not give? It is said that your heart is where your treasure is stored. If I spend my money on the latest gadgets, that means I have subjected myself to a Technological God. If I save each and every penny I earn, I make money itself my God. However, if I give my money as an act of worship to God, then I am serving the Lord as my God.
So, that's all fine and dandy, but the question still remains - why give to the Roman Catholic Church? The fact of the matter is, if I wait for a pure, sinless, completely righteous organization or group of people to give to give to, I will be waiting until I end up in the grave. The fact that the Church is full of sin proves that it is the church of Christ. Christ came to call sinners, not the self-righteous. Any church that points fingers to a sister church within Christianity without finding faults within itself has simply proven that it is not a Church of Christians.
As this Week of Prayer for Christian Unity commences, I pray that all the denominations of Christianity can stop pointing fingers and stop pretending to be the sole "temple of truth" if you may. Let us stop the bitter name-calling and the division that we force by resorting to senseless attacks based on external doctrinal details. Instead, let us unite with what we share - faith that Jesus is Lord of Lords and King of Kings.
Note: I am in NO way trying to flaunt myself and my giving. This blog has a different point which you should get as you read.
Unless religious news (or news in general) is of no interest of you, you may know that the Roman Catholic Church is undergoing various scandals at this point in its history (pedophile priests, the lack of charisma within the faithful, former priests who seem desperate to regain former popularity). Because of these scandals and other reasons, a handful of people have asked me why I continue to give to a church of that is filled with hypocrites and sinners.
Why not? There is no question that I should give. How can I call myself a faithful Christian if I do not give? It is said that your heart is where your treasure is stored. If I spend my money on the latest gadgets, that means I have subjected myself to a Technological God. If I save each and every penny I earn, I make money itself my God. However, if I give my money as an act of worship to God, then I am serving the Lord as my God.
So, that's all fine and dandy, but the question still remains - why give to the Roman Catholic Church? The fact of the matter is, if I wait for a pure, sinless, completely righteous organization or group of people to give to give to, I will be waiting until I end up in the grave. The fact that the Church is full of sin proves that it is the church of Christ. Christ came to call sinners, not the self-righteous. Any church that points fingers to a sister church within Christianity without finding faults within itself has simply proven that it is not a Church of Christians.
As this Week of Prayer for Christian Unity commences, I pray that all the denominations of Christianity can stop pointing fingers and stop pretending to be the sole "temple of truth" if you may. Let us stop the bitter name-calling and the division that we force by resorting to senseless attacks based on external doctrinal details. Instead, let us unite with what we share - faith that Jesus is Lord of Lords and King of Kings.
Saturday, January 15, 2011
Catholics and Evangelicals Together: "Conclusion"
The following is the final excerpt of a powerful document (in my opinion). In the early 1990s, Evangelical Protestant and Catholic Christian leaders came together to sign this ecumenical document in order to start the third millennium on the right foot. They believed that the Christian mission to make disciples of all nations could only be accomplished if all Christians, no matter the denomination they belonged to, would put those minor differences aside and unite on the most important doctrine of their faith - that Jesus Christ is Lord. Because of its length, I have broken it down to seven parts. The following is the seventh section of that document:
----------
Nearly two thousand years after it began, and nearly five hundred years after the divisions of the Reformation era, the Christian mission to the world is vibrantly alive and assertive. We do not know, we cannot know, what the Lord of history has in store for the Third Millennium. It may be the springtime of world missions and great Christian expansion. It may be the way of the cross marked by persecution and apparent marginalization. In different places and times, it will likely be both. Or it may be that Our Lord will return tomorrow. We do know that his promise is sure, that we are enlisted for the duration, and that we are in this together. We do know that we must affirm and hope and search and contend and witness together, for we belong not to ourselves but to him who has purchased us by the blood of the cross. We do know that this is a time of opportunity-and, if of opportunity, then of responsibility-for Evangelicals and Catholics to be Christians together in a way that helps prepare the world for the coming of him to whom belongs the kingdom, the power, and the glory forever. Amen.
--------
To read the entire document, you may visit this site: http://www.leaderu.com/ftissues/ft9405/articles/mission.html
----------
Nearly two thousand years after it began, and nearly five hundred years after the divisions of the Reformation era, the Christian mission to the world is vibrantly alive and assertive. We do not know, we cannot know, what the Lord of history has in store for the Third Millennium. It may be the springtime of world missions and great Christian expansion. It may be the way of the cross marked by persecution and apparent marginalization. In different places and times, it will likely be both. Or it may be that Our Lord will return tomorrow. We do know that his promise is sure, that we are enlisted for the duration, and that we are in this together. We do know that we must affirm and hope and search and contend and witness together, for we belong not to ourselves but to him who has purchased us by the blood of the cross. We do know that this is a time of opportunity-and, if of opportunity, then of responsibility-for Evangelicals and Catholics to be Christians together in a way that helps prepare the world for the coming of him to whom belongs the kingdom, the power, and the glory forever. Amen.
--------
To read the entire document, you may visit this site: http://www.leaderu.com/ftissues/ft9405/articles/mission.html
Friday, January 14, 2011
Catholics and Evangelicals Together: "We Witness Together"
The following is the sixth excerpt of a powerful document (in my opinion). In the early 1990s, Evangelical Protestant and Catholic Christian leaders came together to sign this ecumenical document in order to start the third millennium on the right foot. They believed that the Christian mission to make disciples of all nations could only be accomplished if all Christians, no matter the denomination they belonged to, would put those minor differences aside and unite on the most important doctrine of their faith - that Jesus Christ is Lord. Because of its length, I have broken it down to seven parts. The following is the sixth section of that document:
-------------
The question of Christian witness unavoidably returns us to points of serious tension between Evangelicals and Catholics. Bearing witness to the saving power of Jesus Christ and his will for our lives is an integral part of Christian discipleship. The achievement of good will and cooperation between Evangelicals and Catholics must not be at the price of the urgency and clarity of Christian witness to the Gospel. At the same time, and as noted earlier, Our Lord has made clear that the evidence of love among his disciples is an integral part of that Christian witness. Today, in this country and elsewhere, Evangelicals and Catholics attempt to win "converts" from one another's folds. In some ways, this is perfectly understandable and perhaps inevitable. In many instances, however, such efforts at recruitment undermine the Christian mission by which we are bound by God's Word and to which we have recommitted ourselves in this statement. It should be clearly understood between Catholics and Evangelicals that Christian witness is of necessity aimed at conversion. Authentic conversion is-in its beginning, in its end, and all along the way-conversion to God in Christ by the power of the Spirit. In this connection, we embrace as our own the explanation of the Baptist-Roman Catholic International Conversation (1988):
Conversion is turning away from all that is opposed to God, contrary to Christ's teaching, and turning to God, to Christ, the Son, through the work of the Holy Spirit. It entails a turning from the self-centeredness of sin to faith in Christ as Lord and Savior. Conversion is a passing from one way of life to another new one, marked with the newness of Christ. It is a continuing process so that the whole life of a Christian should be a passage from death to life, from error to truth, from sin to grace. Our life in Christ demands continual growth in God's grace. Conversion is personal but not private. Individuals respond in faith to God's call but faith comes from hearing the proclamation of the word of God and is to be expressed in the life together in Christ that is the Church.
By preaching, teaching, and life example, Christians witness to Christians and non-Christians alike. We seek and pray for the conversion of others, even as we recognize our own continuing need to be fully converted. As we strive to make Christian faith and life-our own and that of others-ever more intentional rather than nominal, ever more committed rather than apathetic, we also recognize the different forms that authentic discipleship can take. As is evident in the two thousand year history of the church, and in our contemporary experience, there are different ways of being Christian, and some of these ways are distinctively marked by communal patterns of worship, piety, and catechesis. That we are all to be one does not mean that we are all to be identical in our way of following the one Christ. Such distinctive patterns of discipleship, it should be noted, are amply evident within the communion of the Catholic Church as well as within the many worlds of Evangelical Protestantism. It is understandable that Christians who bear witness to the Gospel try to persuade others that their communities and traditions are more fully in accord with the Gospel. There is a necessary distinction between evangelizing and what is today commonly called proselytizing or "sheep stealing." We condemn the practice of recruiting people from another community for purposes of denominational or institutional aggrandizement. At the same time, our commitment to full religious freedom compels us to defend the legal freedom to proselytize even as we call upon Christians to refrain from such activity.
Three observations are in order in connection with proselytizing. First, as much as we might believe one community is more fully in accord with the Gospel than another, we as Evangelicals and Catholics affirm that opportunity and means for growth in Christian discipleship are available in our several communities. Second, the decision of the committed Christian with respect to his communal allegiance and participation must be assiduously respected. Third, in view of the large number of non- Christians in the world and the enormous challenge of our common evangelistic task, it is neither theologically legitimate nor a prudent use of resources for one Christian community to proselytize among active adherents of another Christian community. Christian witness must always be made in a spirit of love and humility. It must not deny but must readily accord to everyone the full freedom to discern and decide what is God's will for his life.
Witness that is in service to the truth is in service to such freedom. Any form of coercion-physical, psychological, legal, economic-corrupts Christian witness and is to be unqualifiedly rejected. Similarly, bearing false witness against other persons and communities, or casting unjust and uncharitable suspicions upon them, is incompatible with the Gospel. Also to be rejected is the practice of comparing the strengths and ideals of one community with the weaknesses and failures of another. In describing the teaching and practices of other Christians, we must strive to do so in a way that they would recognize as fair and accurate. In considering the many corruptions of Christian witness, we, Evangelicals and Catholics, confess that we have sinned against one another and against God. We most earnestly ask the forgiveness of God and one another, and pray for the grace to amend our own lives and that of our communities. Repentance and amendment of life do not dissolve remaining differences between us. In the context of evangelization and "reevangelization," we encounter a major difference in our understanding of the relationship between baptism and the new birth in Christ. For Catholics, all who are validly baptized are born again and are truly, however imperfectly, in communion with Christ. That baptismal grace is to be continuingly reawakened and revivified through conversion. For most Evangelicals, but not all, the experience of conversion is to be followed by baptism as a sign of new birth. For Catholics, all the baptized are already members of the church, however dormant their faith and life; for many Evangelicals, the new birth requires baptismal initiation into the community of the born again. These differing beliefs about the relationship between baptism, new birth, and membership in the church should be honestly presented to the Christian who has undergone conversion. But again, his decision regarding communal allegiance and participation must be assiduously respected.
There are, then, differences between us that cannot be resolved here. But on this we are resolved: All authentic witness must be aimed at conversion to God in Christ by the power of the Spirit. Those converted- whether understood as having received the new birth for the first time or as having experienced the reawakening of the new birth originally bestowed in the sacrament of baptism-must be given full freedom and respect as they discern and decide the community in which they will live their new life in Christ. In such discernment and decision, they are ultimately responsible to God, and we dare not interfere with the exercise of that responsibility. Also in our differences and disagreements, we Evangelicals and Catholics commend one another to God "who by the power at work within us is able to do far more abundantly than all that we ask or think." (Ephesians 3) In this discussion of witnessing together we have touched on difficult and long-standing problems. The difficulties must not be permitted to overshadow the truths on which we are, by the grace of God, in firm agreement. As we grow in mutual understanding and trust, it is our hope that our efforts to evangelize will not jeopardize but will reinforce our devotion to the common tasks to which we have pledged ourselves in this statement.
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To read the entire document, you may visit this site: http://www.leaderu.com/ftissues/ft9405/articles/mission.html
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The question of Christian witness unavoidably returns us to points of serious tension between Evangelicals and Catholics. Bearing witness to the saving power of Jesus Christ and his will for our lives is an integral part of Christian discipleship. The achievement of good will and cooperation between Evangelicals and Catholics must not be at the price of the urgency and clarity of Christian witness to the Gospel. At the same time, and as noted earlier, Our Lord has made clear that the evidence of love among his disciples is an integral part of that Christian witness. Today, in this country and elsewhere, Evangelicals and Catholics attempt to win "converts" from one another's folds. In some ways, this is perfectly understandable and perhaps inevitable. In many instances, however, such efforts at recruitment undermine the Christian mission by which we are bound by God's Word and to which we have recommitted ourselves in this statement. It should be clearly understood between Catholics and Evangelicals that Christian witness is of necessity aimed at conversion. Authentic conversion is-in its beginning, in its end, and all along the way-conversion to God in Christ by the power of the Spirit. In this connection, we embrace as our own the explanation of the Baptist-Roman Catholic International Conversation (1988):
Conversion is turning away from all that is opposed to God, contrary to Christ's teaching, and turning to God, to Christ, the Son, through the work of the Holy Spirit. It entails a turning from the self-centeredness of sin to faith in Christ as Lord and Savior. Conversion is a passing from one way of life to another new one, marked with the newness of Christ. It is a continuing process so that the whole life of a Christian should be a passage from death to life, from error to truth, from sin to grace. Our life in Christ demands continual growth in God's grace. Conversion is personal but not private. Individuals respond in faith to God's call but faith comes from hearing the proclamation of the word of God and is to be expressed in the life together in Christ that is the Church.
By preaching, teaching, and life example, Christians witness to Christians and non-Christians alike. We seek and pray for the conversion of others, even as we recognize our own continuing need to be fully converted. As we strive to make Christian faith and life-our own and that of others-ever more intentional rather than nominal, ever more committed rather than apathetic, we also recognize the different forms that authentic discipleship can take. As is evident in the two thousand year history of the church, and in our contemporary experience, there are different ways of being Christian, and some of these ways are distinctively marked by communal patterns of worship, piety, and catechesis. That we are all to be one does not mean that we are all to be identical in our way of following the one Christ. Such distinctive patterns of discipleship, it should be noted, are amply evident within the communion of the Catholic Church as well as within the many worlds of Evangelical Protestantism. It is understandable that Christians who bear witness to the Gospel try to persuade others that their communities and traditions are more fully in accord with the Gospel. There is a necessary distinction between evangelizing and what is today commonly called proselytizing or "sheep stealing." We condemn the practice of recruiting people from another community for purposes of denominational or institutional aggrandizement. At the same time, our commitment to full religious freedom compels us to defend the legal freedom to proselytize even as we call upon Christians to refrain from such activity.
Three observations are in order in connection with proselytizing. First, as much as we might believe one community is more fully in accord with the Gospel than another, we as Evangelicals and Catholics affirm that opportunity and means for growth in Christian discipleship are available in our several communities. Second, the decision of the committed Christian with respect to his communal allegiance and participation must be assiduously respected. Third, in view of the large number of non- Christians in the world and the enormous challenge of our common evangelistic task, it is neither theologically legitimate nor a prudent use of resources for one Christian community to proselytize among active adherents of another Christian community. Christian witness must always be made in a spirit of love and humility. It must not deny but must readily accord to everyone the full freedom to discern and decide what is God's will for his life.
Witness that is in service to the truth is in service to such freedom. Any form of coercion-physical, psychological, legal, economic-corrupts Christian witness and is to be unqualifiedly rejected. Similarly, bearing false witness against other persons and communities, or casting unjust and uncharitable suspicions upon them, is incompatible with the Gospel. Also to be rejected is the practice of comparing the strengths and ideals of one community with the weaknesses and failures of another. In describing the teaching and practices of other Christians, we must strive to do so in a way that they would recognize as fair and accurate. In considering the many corruptions of Christian witness, we, Evangelicals and Catholics, confess that we have sinned against one another and against God. We most earnestly ask the forgiveness of God and one another, and pray for the grace to amend our own lives and that of our communities. Repentance and amendment of life do not dissolve remaining differences between us. In the context of evangelization and "reevangelization," we encounter a major difference in our understanding of the relationship between baptism and the new birth in Christ. For Catholics, all who are validly baptized are born again and are truly, however imperfectly, in communion with Christ. That baptismal grace is to be continuingly reawakened and revivified through conversion. For most Evangelicals, but not all, the experience of conversion is to be followed by baptism as a sign of new birth. For Catholics, all the baptized are already members of the church, however dormant their faith and life; for many Evangelicals, the new birth requires baptismal initiation into the community of the born again. These differing beliefs about the relationship between baptism, new birth, and membership in the church should be honestly presented to the Christian who has undergone conversion. But again, his decision regarding communal allegiance and participation must be assiduously respected.
There are, then, differences between us that cannot be resolved here. But on this we are resolved: All authentic witness must be aimed at conversion to God in Christ by the power of the Spirit. Those converted- whether understood as having received the new birth for the first time or as having experienced the reawakening of the new birth originally bestowed in the sacrament of baptism-must be given full freedom and respect as they discern and decide the community in which they will live their new life in Christ. In such discernment and decision, they are ultimately responsible to God, and we dare not interfere with the exercise of that responsibility. Also in our differences and disagreements, we Evangelicals and Catholics commend one another to God "who by the power at work within us is able to do far more abundantly than all that we ask or think." (Ephesians 3) In this discussion of witnessing together we have touched on difficult and long-standing problems. The difficulties must not be permitted to overshadow the truths on which we are, by the grace of God, in firm agreement. As we grow in mutual understanding and trust, it is our hope that our efforts to evangelize will not jeopardize but will reinforce our devotion to the common tasks to which we have pledged ourselves in this statement.
-------------
To read the entire document, you may visit this site: http://www.leaderu.com/ftissues/ft9405/articles/mission.html
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