For Christians, the season of Lent is underway, a time that calls for more intentional prayer, fasting, almsgiving and study. Can churches around the nation and globe be more intentional on making this season an opportunity for deepening ecumenical relationships? A time in which Christian communities can give and share the gifts their traditions have to offer by coming together throughout the season of Lent for prayer, service and study.
Ecumenical endeavors are being done in various parts of our nation and world during Lent and beyond. Christians, however, may still be missing an opportunity in which an intentional ecumenical journey through Lent can serve as a common witness to Jesus Christ and also be a time of repentance for the visible disunity in the Church.
"You are dust and to dust you shall return." Whether we engage in it or not, our Lenten journey is one that we share. We also have a common baptism, claimed and marked by the same Lord and Savior, our call to discipleship is also a shared journey.
A week of prayer for Christian unity in January is admirable but a season such as Lent intentionally celebrated ecumenically calling Christians to repent, fast, pray and serve may lead to tremendous transformations in the lives of individuals, congregations and denominations (not to mention the church and the world).
By the Spirit's work, there may be joyful receptions of unity and diversity God has given God's one holy church. Walking this Lenten journey together, we will at times be serving one another and at other times standing shoulder to shoulder in our service to the poor, beginning and ending our time together with worship. If Christians across denominations engaged in such a journey together it may continue past Lent. It may seem ridiculous to put the brakes on and return to isolation as we celebrate Easter and proclaim the resurrection.
Christians engaging in a common mission and Lenten journey may discover that by Easter, what some are calling a dying ecumenical movement may be raised to new life pointing to Jesus Christ, the one who makes all things new.
Showing posts with label Ecumenism. Show all posts
Showing posts with label Ecumenism. Show all posts
Friday, March 11, 2011
Friday, December 10, 2010
Ecumenism= Evangelism AND Mission
I have been reading a book titled "The New Church Debate: Issues Facing American Lutheranism". This book, written in 1983 contains a series of essays that spoke to ecclesial, theological, structural and sociological issues that impacted the formation of a united Lutheran church body in the United States. This united church body is now the Evangelical Lutheran Church in America.
I came across an essay in this book that was written by the late William H. Lazareth entitled, "Evangelical Catholicity: Lutheran Identity in an Ecumenical Age." As American Lutherans were taking bold steps towards unity with one another in the United States, voices like Lazareth were speaking of a Lutheran identity that was Ecumenical.
Lazareth first writes about Christian identity and the significance of unity in an Escahtological Age.
"For Some of the most ardent Christians of our day, any concern for the visible unity of the church appears archaic. They believe that there are far more urgent tasks to which the churches are called to be involved in. Ironically, this impatience can arise from two quite different - and often incompatible - kinds of convictions" (p.16)
Lazareth then describes the differences between the conservative right and the liberal left and their ambivalence towards the visible unity of the Church. For the conservative right, sharing the gospel is the first and foremost priority. This group seeks to avoid as many stumbling blocks as possible when it comes to effective evangelism in the world. As a result, they become suspicious of large institutions and structures believing that "organizational church unity...may actually be a hindrance" to their missionary goals.
As for the liberal left, the primary concern is social justice. Lazareth describes them as a group that could take or leave visible Church unity. The liberal left strives and works for true equality, and justice in a broken world. They seek to break down the dividing walls of race, class and poverty. "If church unity makes for more effective social action, it is to be welcomed...what really matters, according to this second view, is our effective involvement in the burning societal issues of humankind" (p.16).
Fast forward to 2010 and we still find these struggles throughout the church today. Perhaps the divide of Christians being "Evangelical" or "Social Justice oriented" is wider today, due to a polarized political landscape. The reality in the United States is that we are living in a post-modern culture, and this country is once again a mission field. Unfortunately many Christians identify themselves as either being with the conservative right or the liberal left. Lazareth locates Lutheran identity and the ecumenical future as neither "conservative" OR "liberal".
Lazareth points to the World Council of Churches Central Committee document from 1982 entitled, "Mission and Evangelism - an Ecumenical Affirmation." Twenty Eight years ago both Lazareth and the World Council of Churches affirm that Evangelism and Mission come with being disciples of Jesus Christ. It is Evangelism AND Mission, not Evangelism OR Mission. One excerpt Lazareth shares from the WCC document states:
"...A proclamation that does not hold forth the promises of the justice of the kingdom to the poor of the earth is a caricature of the Gospel; but Christian participation in the struggles for justice which does not point towards the promises of the kingdom also makes a caricature of a Christian understanding of justice" (p.22)
To be a disciple of Jesus Christ is to be Evangelical, pointing to the kingdom of God that is here and is to come. If we embody both Evangelism and Mission, it is only natural then to be Ecumenical, the mission of the church is stronger when Christians receive the unity Christ has given his Church.
Lazareth writes about the 450th anniversary of the Augsburg Confession in 1980. This world celebration caused Lutherans throughout the world to think about this confession of faith in an ecumenical context. Lazareth points out that, at this time, Lutherans are in serious theological dialogues with other Christians communities. Lazareth writes, "...Lutheran Christians, despite their ecclesiastical identification as Protestants, nevertheless define their ecclesiological identity as 'evangelical catholics'; that is, as a confessing and confessional communion within the church catholic" (p.26).
These are just snippets of a fantastic and insightful essay about Lutheran identity in an ecumenical age. I wonder if Lazareth could have predicted the progress and milestones of the ecumenical movement when this essay was written in 1983? In 2010, the ELCA is over 20 years old and is now in full communion with six mainline denominations. Lazareth would probably argue that this has been possible because of our Evangelical Catholic identity. Lutheran Christians do not believe that the "Lutheran Church" is the one true church but part of the one holy catholic church. Understanding ourselves to be both Evangelical and Catholic, when we share the good news we point to God's kingdom of justice, and when engaged in social outreach we bear witness to Jesus Christ the bread of life. We do not have to choose between evangelism, mission and ecumenism because each supports the other in pointing to the Cross of Christ in a broken world.
I came across an essay in this book that was written by the late William H. Lazareth entitled, "Evangelical Catholicity: Lutheran Identity in an Ecumenical Age." As American Lutherans were taking bold steps towards unity with one another in the United States, voices like Lazareth were speaking of a Lutheran identity that was Ecumenical.
Lazareth first writes about Christian identity and the significance of unity in an Escahtological Age.
"For Some of the most ardent Christians of our day, any concern for the visible unity of the church appears archaic. They believe that there are far more urgent tasks to which the churches are called to be involved in. Ironically, this impatience can arise from two quite different - and often incompatible - kinds of convictions" (p.16)
Lazareth then describes the differences between the conservative right and the liberal left and their ambivalence towards the visible unity of the Church. For the conservative right, sharing the gospel is the first and foremost priority. This group seeks to avoid as many stumbling blocks as possible when it comes to effective evangelism in the world. As a result, they become suspicious of large institutions and structures believing that "organizational church unity...may actually be a hindrance" to their missionary goals.
As for the liberal left, the primary concern is social justice. Lazareth describes them as a group that could take or leave visible Church unity. The liberal left strives and works for true equality, and justice in a broken world. They seek to break down the dividing walls of race, class and poverty. "If church unity makes for more effective social action, it is to be welcomed...what really matters, according to this second view, is our effective involvement in the burning societal issues of humankind" (p.16).
Fast forward to 2010 and we still find these struggles throughout the church today. Perhaps the divide of Christians being "Evangelical" or "Social Justice oriented" is wider today, due to a polarized political landscape. The reality in the United States is that we are living in a post-modern culture, and this country is once again a mission field. Unfortunately many Christians identify themselves as either being with the conservative right or the liberal left. Lazareth locates Lutheran identity and the ecumenical future as neither "conservative" OR "liberal".
Lazareth points to the World Council of Churches Central Committee document from 1982 entitled, "Mission and Evangelism - an Ecumenical Affirmation." Twenty Eight years ago both Lazareth and the World Council of Churches affirm that Evangelism and Mission come with being disciples of Jesus Christ. It is Evangelism AND Mission, not Evangelism OR Mission. One excerpt Lazareth shares from the WCC document states:
"...A proclamation that does not hold forth the promises of the justice of the kingdom to the poor of the earth is a caricature of the Gospel; but Christian participation in the struggles for justice which does not point towards the promises of the kingdom also makes a caricature of a Christian understanding of justice" (p.22)
To be a disciple of Jesus Christ is to be Evangelical, pointing to the kingdom of God that is here and is to come. If we embody both Evangelism and Mission, it is only natural then to be Ecumenical, the mission of the church is stronger when Christians receive the unity Christ has given his Church.
Lazareth writes about the 450th anniversary of the Augsburg Confession in 1980. This world celebration caused Lutherans throughout the world to think about this confession of faith in an ecumenical context. Lazareth points out that, at this time, Lutherans are in serious theological dialogues with other Christians communities. Lazareth writes, "...Lutheran Christians, despite their ecclesiastical identification as Protestants, nevertheless define their ecclesiological identity as 'evangelical catholics'; that is, as a confessing and confessional communion within the church catholic" (p.26).
These are just snippets of a fantastic and insightful essay about Lutheran identity in an ecumenical age. I wonder if Lazareth could have predicted the progress and milestones of the ecumenical movement when this essay was written in 1983? In 2010, the ELCA is over 20 years old and is now in full communion with six mainline denominations. Lazareth would probably argue that this has been possible because of our Evangelical Catholic identity. Lutheran Christians do not believe that the "Lutheran Church" is the one true church but part of the one holy catholic church. Understanding ourselves to be both Evangelical and Catholic, when we share the good news we point to God's kingdom of justice, and when engaged in social outreach we bear witness to Jesus Christ the bread of life. We do not have to choose between evangelism, mission and ecumenism because each supports the other in pointing to the Cross of Christ in a broken world.
Monday, December 6, 2010
Reflections on the General Assembly
It was an honor and privilege to serve as a Young Adult Steward at the recent general assembly of the National Council of Churches in New Orleans, Louisiana. To be present at the table of dialogue, representing not just myself but also the Evangelical Lutheran Church in America, and how my thoughts and convictions about Christianity, Justice and Ecumenism were shared in light of the tradition of which I belong. If I could sum up my experience at the General Assembly in one word, it would be “relationships”. Relationships are the key to embodying the unity God has already given to God’s Church. At the General Assembly, I was able to form relationships with my fellow Young Adult Stewards and many others who see our unity and diversity as gifts from God, as opposed to stumbling blocks towards unity.
The time I spent at the General Assembly was a reminder that my own personal faith journey has been an Ecumenical one. My faith has increased and deepened over the years because of the Holy Spirit working through members of the body of Christ; people who gave witness to the gospel through the lens of their faith tradition. This assembly brought opportunities for fruitful dialogue, by having formal conversations through the Cafe’ and informal conversations between sessions. I encountered participants who were individuals that took seriously Christ’s command for “all to be one” and the gifts their traditions had to offer to the entire Church.
The study paper that I choose to engage in during the Assembly was Christian Understanding of Unity in an Age of Radical Diversity. One of my favorite statements from the paper was this, “The goal of the ecumenical movement is not to unite those who are diverse – that is the goal of political parties and governments. The goal is to celebrate the wondrous diversity of our God-given oneness as God’s people, Christ’s body, the Spirit’s temple.” I could see this truth embodied through our holy conversations, when breaking bread together and worshiping as one at the assembly.
This experience gave me the opportunity to meet new friends, who I have always been in connection with as sisters and brothers in Christ Jesus. The group of Young Adult Stewards that attended this General Assembly this year came from a variety of Christian traditions. To be able to form relationships with them that have lasted long after the end of the assembly is priceless. It is because of the gift of relationship that we have with each other and our Lord that I rejoice and give thanks. Bonding with my fellow Young Adult Stewards gave me hope, not just for the future of the Church and ecumenism, but for the mission of the Church that we are engaged in right now.
The paper of Unity in an Age of Diversity also stated that, “the church must turn again to scripture and tradition in order to hear what the Spirit is saying to us.” I can affirm that across, denominations and generations, this is being lived out. As a member of the body of Christ, I pray that the experiences and relationships formed at gatherings such as the General Assembly of the National Council of Churches may be more common in local communities. I know that Ecumenism is alive and well across the country; those of us that gathered together for this Assembly have now been scattered back out into the world. Commissioned to proclaim and witness, with all Christians, God’s gift of unity and diversity that shines a beacon of hope in a broken world.
Tuesday, November 23, 2010
Joint Thanksgiving Services: Demonstrate Unity or Tolerance?
As Americans gear up for the Thanksgiving holiday many ecumenical, and in some contexts, interfaith celebrations are organized to demonstrate that there is some common ground among faiths. Gathering in one voice seems to state that, we can all agree that as people of faith we all give thanks to a higher power. It seems that if there is a day or time of the year in which people of different faiths would gather together in prayer it would be for Thanksgiving.
This is a National holiday and secular holiday. Is there a concern that the time in which we are most likely to gather together it would be on a secular holiday?
Is there a danger that by gathering this time of year promotes "civil religion" or "patriotism" over the diversity that exist in the unity God has given to us?
Our worship does have ethical implications. If in any given community, the only time and reason various Christian traditions and other faiths gather together is for a single prayer service only to retreat to our separate quarters when it is over says more about our division than our unity.
Maybe what these celebrations are trying to emulate is what happens in many homes throughout the country on Thanksgiving Day. If this holiday, is a day in which we gather and eat with family and friends we normally can not stand, and this feast serves as a day in which we demonstrate tolerance towards those who normally annoy us. Judging by how many faith communities fail to engage each other as sisters and brothers or even as neighbors, the common prayer service around Thanksgiving then becomes more about tolerance than a celebration of unity.
As Christians, we are called to be peacemakers and are entrusted to be ambassadors of the ministry of reconciliation. As we reflect on all that we have to be thankful for may it motivate us to create tables of dialogue, common service and witness in the community throughout the year.
This is a National holiday and secular holiday. Is there a concern that the time in which we are most likely to gather together it would be on a secular holiday?
Is there a danger that by gathering this time of year promotes "civil religion" or "patriotism" over the diversity that exist in the unity God has given to us?
Our worship does have ethical implications. If in any given community, the only time and reason various Christian traditions and other faiths gather together is for a single prayer service only to retreat to our separate quarters when it is over says more about our division than our unity.
Maybe what these celebrations are trying to emulate is what happens in many homes throughout the country on Thanksgiving Day. If this holiday, is a day in which we gather and eat with family and friends we normally can not stand, and this feast serves as a day in which we demonstrate tolerance towards those who normally annoy us. Judging by how many faith communities fail to engage each other as sisters and brothers or even as neighbors, the common prayer service around Thanksgiving then becomes more about tolerance than a celebration of unity.
As Christians, we are called to be peacemakers and are entrusted to be ambassadors of the ministry of reconciliation. As we reflect on all that we have to be thankful for may it motivate us to create tables of dialogue, common service and witness in the community throughout the year.
Thursday, November 18, 2010
Young Adults shouldn't fight to be at the kids table!
Reflecting on my experience at the General Assembly, I walk away energized and committed to how Christians can engage in ecumenism in the 21st century. I have always been passionate about ecumenism, and am blessed to have engaged Christians from other traditions over the years that have had a tremendous impact on my personal faith journey. This gathering, however, has me excited about the "future" of the church and ecumenism in a post-modern world.
In my last post, I spoke about the potential of the young adult ecumenical group known as New Fire. They have yet to decide who and what they will be, and what the actual impact they will have on this movement will be interesting to see. Young Adult Stewards like myself that were asked to attend the New Fire gathering, and spent a day and a half seeking to define who and what New Fire can be. There did not seem to be a consensus within the New Fire task force in answering the straightforward question "What is New Fire?" It seems that if anything New Fire is anti or "trans" denominational, with members of this group having little or no accountability to the faith community they represent. They are seeking to include Christian traditions who are not members of the National Council of Churches, while potentially overlooking the traditions that have been a part of this movement for the past 100 years.
When it came to speaking with people who were a part of the General Assembly I did hear a concern about the "future". As the professional ecumenist, in the churches age, who will step up to take their place? What will happen to the relationships that have been developed on behalf of member communions? There was a lamenting of a lack of young faces at the General Assembly. This was not a proclamation to have young adults at THE table but for someone to fill their seat when their time is up.
New Fire seeks to do something new, almost reinventing the wheel. Rather than working with, in and through the NCC it seemed like some in the group preferred to be on their own as an "emerging" movement of young adult ecumenism with no identity. New Fire in my opinion seems to want their own table at the gathering that is ecumenism and church affairs. If we disregard the wisdom of the saints that have gone before and continue to pave the road for us today, then how we as the people of God can receive the given unity our Lord has bestowed upon the Church? Some in the NCC seem to be worried about not having enough Young Adults present as a matter of institutional survival, rather than seeking to receive our unity in Christ which is not just among various denominations but also generations.
A fellow Young Adult Steward at the end of the General Assembly said that both New Fire and the NCC got it wrong when it came to Young Adults. We do not need a separate table or replacement model of Young Adult incorporation into this movement. What we need is to be all at THE SAME TABLE!
How profound and true, not only when it comes to matters of ecumenism but in ministries throughout the church.
Reverend Lois Wilson, reminded us at the General Assembly that, "What is the future of the ecumenical movement is a question of survival, the question should be what is the mission of the ecumenical movement?" The question as disciples of Jesus Christ should always be what is our mission in all that we do. Receiving the unity God has given God's church is a matter of mission in our broken world. It is so we can best live out the Great Commission and make disciples of all nations. I do not want to be at a kids table or part of a young adult cult that rather drinking kool aid in the end I turn 31 an am exiled from that group and "graduate" to the grown ups table. As Christians, we know that the Lord has one table in which all are welcome to gather around and are fed, nourished and sustained. If ecumenism seeks to discover the best in what our denominations have to offer, then it should also consider the best our various generations have to offer as we gather around the same table.
In my last post, I spoke about the potential of the young adult ecumenical group known as New Fire. They have yet to decide who and what they will be, and what the actual impact they will have on this movement will be interesting to see. Young Adult Stewards like myself that were asked to attend the New Fire gathering, and spent a day and a half seeking to define who and what New Fire can be. There did not seem to be a consensus within the New Fire task force in answering the straightforward question "What is New Fire?" It seems that if anything New Fire is anti or "trans" denominational, with members of this group having little or no accountability to the faith community they represent. They are seeking to include Christian traditions who are not members of the National Council of Churches, while potentially overlooking the traditions that have been a part of this movement for the past 100 years.
When it came to speaking with people who were a part of the General Assembly I did hear a concern about the "future". As the professional ecumenist, in the churches age, who will step up to take their place? What will happen to the relationships that have been developed on behalf of member communions? There was a lamenting of a lack of young faces at the General Assembly. This was not a proclamation to have young adults at THE table but for someone to fill their seat when their time is up.
New Fire seeks to do something new, almost reinventing the wheel. Rather than working with, in and through the NCC it seemed like some in the group preferred to be on their own as an "emerging" movement of young adult ecumenism with no identity. New Fire in my opinion seems to want their own table at the gathering that is ecumenism and church affairs. If we disregard the wisdom of the saints that have gone before and continue to pave the road for us today, then how we as the people of God can receive the given unity our Lord has bestowed upon the Church? Some in the NCC seem to be worried about not having enough Young Adults present as a matter of institutional survival, rather than seeking to receive our unity in Christ which is not just among various denominations but also generations.
A fellow Young Adult Steward at the end of the General Assembly said that both New Fire and the NCC got it wrong when it came to Young Adults. We do not need a separate table or replacement model of Young Adult incorporation into this movement. What we need is to be all at THE SAME TABLE!
How profound and true, not only when it comes to matters of ecumenism but in ministries throughout the church.
Reverend Lois Wilson, reminded us at the General Assembly that, "What is the future of the ecumenical movement is a question of survival, the question should be what is the mission of the ecumenical movement?" The question as disciples of Jesus Christ should always be what is our mission in all that we do. Receiving the unity God has given God's church is a matter of mission in our broken world. It is so we can best live out the Great Commission and make disciples of all nations. I do not want to be at a kids table or part of a young adult cult that rather drinking kool aid in the end I turn 31 an am exiled from that group and "graduate" to the grown ups table. As Christians, we know that the Lord has one table in which all are welcome to gather around and are fed, nourished and sustained. If ecumenism seeks to discover the best in what our denominations have to offer, then it should also consider the best our various generations have to offer as we gather around the same table.
Monday, November 8, 2010
Do we need "New Fire" for Ecumenism to work among Young Adults?
Today and tomorrow I am taking part in the New Fire Young Adult Gathering in New Orleans, Louisiana as part of being a Young Adult Steward for the National Council of Churches, USA Centennial Gathering.
New Fire is a "network" that is trying to define who they are and the role they can play in Ecumenical Young Adult Ministry. Personally I think New Fire has much potential in being a network that helps to facilitate and support ecumenism on a grass roots level by providing awareness, outreach and seed grants for local ecumenical projects.
After spending a day with New Fire, I hope that they can refine their message and spread it! Then congregations and organizations would be aware of a network that can support cooperative ecumenical ministry to young adults at the local level.
A concern that I had was the fear that in order to be effective ecumenical and not risk offending anyone at the table we need to "water down" who we are. I firmly believe that in order for ecumenism to be effective and for true unity in the church to be realized we need, to then, be open and honest with one another. There is the potential that New Fire and organizations like it could intentionally or unintentionally be anti-denominational. This would be a result of a "watering down" process for the sake of "unity" which I believe would be disastrous and create a false unity with little or no direction.
We need to be who we are so that we can appreciate the unity and diversity that is present throughout the body of Christ. New Fire should not also have to feel that it needs to reinvent the wheel in regards to fostering ecumenical relationships. Many Christian denominations are either in full communion or are in partnership with one another. New Fire can serve as an agent that makes local congregations aware of the visible unity that already exists among them. They can take advantage of the agreements made by their denominations on the national level that are intended to strengthen ministry at the local level.
I see much value in New Fire and the potential it has to contribute to Ecumenical Adult Ministry in the 21st century. My hope and prayer is that they truly want Christians to be who they are, offering and sharing their tradition as a lens and witness to the gospel. In spite of differences, when we engage and do ministry together, I believe young adults would then respect both our authenticity and our traditions. They would be open to learning and exploring more, walking with Christians who are both genuine and welcoming.
For more information about New Fire got to http://www.faithconnectsus.org/
New Fire is a "network" that is trying to define who they are and the role they can play in Ecumenical Young Adult Ministry. Personally I think New Fire has much potential in being a network that helps to facilitate and support ecumenism on a grass roots level by providing awareness, outreach and seed grants for local ecumenical projects.
After spending a day with New Fire, I hope that they can refine their message and spread it! Then congregations and organizations would be aware of a network that can support cooperative ecumenical ministry to young adults at the local level.
A concern that I had was the fear that in order to be effective ecumenical and not risk offending anyone at the table we need to "water down" who we are. I firmly believe that in order for ecumenism to be effective and for true unity in the church to be realized we need, to then, be open and honest with one another. There is the potential that New Fire and organizations like it could intentionally or unintentionally be anti-denominational. This would be a result of a "watering down" process for the sake of "unity" which I believe would be disastrous and create a false unity with little or no direction.
We need to be who we are so that we can appreciate the unity and diversity that is present throughout the body of Christ. New Fire should not also have to feel that it needs to reinvent the wheel in regards to fostering ecumenical relationships. Many Christian denominations are either in full communion or are in partnership with one another. New Fire can serve as an agent that makes local congregations aware of the visible unity that already exists among them. They can take advantage of the agreements made by their denominations on the national level that are intended to strengthen ministry at the local level.
I see much value in New Fire and the potential it has to contribute to Ecumenical Adult Ministry in the 21st century. My hope and prayer is that they truly want Christians to be who they are, offering and sharing their tradition as a lens and witness to the gospel. In spite of differences, when we engage and do ministry together, I believe young adults would then respect both our authenticity and our traditions. They would be open to learning and exploring more, walking with Christians who are both genuine and welcoming.
For more information about New Fire got to http://www.faithconnectsus.org/
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