The Unity Of The Church

Press, Volume CV, Issue 30953, 8 January 1966, Page 4

The Unity Of The Church

[Reviewed by J.0.R.l Steps to Christian Unity. Edited by John A. O’Brien. Collins.

Here in this book is an invaluable addition to the theological material guiding us on the way to the unity of the church. The focus of attention is on the Vatican Council and its place in the modern Ecumenical debate. So that this can be communicated effectively, statements are made about this relationship by some 24 Ecumenical leaders. The most impelling fact about the book is that although it is edited by John O’Brien, a well known Roman Catholic professor of theology at the University of Notre Dame, he himself has shared the brief with non-Catholics like Max Thurian of the Protestant Taize Community, Karl Barth, the famous Biblical theologian, Canon , Pawley, the official Anglican observer at the council and some leading United States reformed theologians. The marked effect of the reading of the book is that one does become more conversant with the problems which divide Christendom. No-one contributes to this more ably than Thurian when he discusses the “ministry debate” of the council. Concerning this, he says that the Reman Catholic emphasis falls down squarely on the sacramental character of the Episcopacy, which is a distinct gift of God to His church whereby a man is granted certain charisms to fulfil his function as the head and father of a local church. As such he is the successor of the apostles and his office is unique liturgically, theologically and administratively.” This declared position he feels, creates a new difficulty in the Ecumenical debate with Protestantism but not with the Anglican Church or the Eastern churches. Such information as the above is surely relevant at this time in the history of New Zealand where the negotiating churches seem to have arrived at an assessment of

the episcopacy which, while admitting that the episcopate is the best form of government, does not attest that it has this specific sacramental character. ,If one does think of union in terms of the reunion of the whole church, it would be prudent for this opinion to be brought out more into the light of debate by the negotiating churches and a judgment made as to its truth or falsity.

Professor Kung in his contribution reveals the liberalising movement in the Church. Naturally as an official theologian at the Council his words demand attention particularly on such a matter as mixed marriages. Of these his hopes are that his church in the future will recognise the validity of marriages which are not performed by a Roman Catholic priest, that it will not demand that the Roman Catholic partner work for the conversion of the other and that it will not be necessary for the non-Roman Catholic party to promise that the issue of the marriage will be brought up as Roman Catholics. That such a position can be suggested reveals that there is a wish to recognise that those Christians, who are not members of his Roman Catholic Church but who yet worship God, who do assert the divinity of Christ and in themselves show evidence of the fruits of the Holy Spirit, do in some way belong to Christ’s church. It is a step in the way of ultimate inclusion to call such people “separated brethren.” It is at this stage that Kung highlights the division in Chistendom when he says “the church after Christ has two poles; the community of the faithful and the sacred ministry. The Protestants have laid a new emphasis on the first pole and with reason; but they have greatly neglected the second. In exalting rightly the invisible body of the church they have dissolved mistakenly many of the visible structures as they were outlined in the New Testament. The Protestants’ depreciation of the ministry and of its authority has seriously

weakened the churches influence.”

Someone has said that before Unity does come, we will have to feel that we are one as Christians. This would appear to represent in part the mind of Cardinal Cushing, of Boston, who says: “I have realised so often and so well that whenever I showed myself a brother to another human being, there it was that I showed myself as another Christ to another person. Then it was that 1 received a brother’s response; then it was that I saw Christ in my brother. To me, in simplest terms, this is ecumenism.” To support this mind he suggests that all the divided groups combine together particularly for social rescue work and in such meetings to “make our manner of speaking friendly

. . . to be sincere and candid with each other ... to be loyal to truth, to love one another.” These are the grass roots of unity ... a rather apt and engaging expression. In the cardinal’s contribution he has a most delightful story which he avows strikes the chord of approval in his own being.

In a nearby small town the Roman Catholic pastor and Episcopal rector were very good friends. They met regularly in each other's rectories for dinner, discussed books of each other's favourite authors, and in general enjoyed a fine Christian friendship. The Episcopal church of the town was quite old, badly in need of repair and, since the congregation had in’creased, it was decided a new church should be built. Naturally, a building fund drive was begun and one of the first to be approached by the rector was his old friend the Roman Catholic pastor. “I don’t know what your Canon Law says about assisting us in the building a church, Father, or what your bishop would say about you contributing to the promotion of a Protestant group, but I wanted to give you the opportunity if you wish,” said the rector with a twinkle in his eye. The Roman Catholic pastor thought for a moment, and then suddenly whisked out his cheque book and wrote out a sizeable cheque for the surprised Episcopalian. "I don't know what the law says about helping build churches,” he remarked, “but I am sure that the bishop would approve if 1 gave you this. Mind you,” he grinned, "It’s not to help you build the new church; it’s more for the necessary expenditures involved In tearing the old one down.”

From the whole galaxy of stars in the world of contemporary theology the major luminaries are selected to shine forth their light and it is impossible to do each one justice without prolonging this review. Suffice it to conclude by saying that the causes of division in the whole of Christendom are here portrayed and confronted. Equally clear is the desire to have them removed both because of the desire of Christ that His church should be one and also that Christianity should be seen to be relevant to twentieth century man. Stressing this last point Professor Rahner says: “The theological discussions should revolve around the question that is of primary importance to all believing Christians today, namely, how modern man can preach and present authentic Christianity to the non-Christians in their own countries so that it does not appear to them as a spiritual and ceremonial museum piece.” The editor, John O’Brien, conveys to us a word in. season which, if heeded, will mean that union may take a little longer than expected, but undoubtedly when it comes will prove to have been built on the right foundations. No-one could read this work without agreeing that in “the aggiornamento” some vitally important and tangible steps towards that end have been made.