Tag: Pope John Paul II

Ecumenism Without Compromise (part 2)

The Golden Key

There is a golden key!  His name is Jesus Christ.  We can’t do it.  And He can.  We must be very clear about those two truths.  The main reason it hasn’t happened is that we do not fully believe both those two truths.

Christ Himself is the most powerful source of reunion in the world because it comes not from the world but from Heaven.  And He will have His way with us sooner or later, one way or another.  We don’t know whether it’s going to be sooner or later, and we don’t know if it will come by one way or by another.  But we do know that it will come because it is his will.  We don’t know when and we don’t know how, but we know who.

Pope John Paul II has voiced the bold hope that as the first thousand years of Christian history were the millennium of Christian unity, and the second thousand years were the millennium of Christian disunity, 1054, 1517, and the over twenty-thousand denominations that came from 1517, so the third thousand years may be the millennium of Christian re-unity, reunification.

But how?  The deepest division is obviously between Catholics and Protestants, for the Eastern Orthodox Churches have all remained one, not split into twenty-thousand in creed, code, or cult.  They have preserved the fullness of Catholic faith.  Except for universal papal authority, but that has changed its form quite a bit throughout Christian history, though not its reality, and it can change again.  The pope himself explicitly said that in Ut Unum Sint.  But how can Catholics and Protestants achieve reunion?  I will prescind entirely from the question whether Anglicans are Catholics, Protestants, both, or neither.  Well it cannot be by yielding or weakening or compromising one iota of divinely revealed truth!

All the serious differences between Protestants and Catholics concern how much territory this category of divinely revealed truth covers.  For instance, the Church’s doctrines about Mary, and the saints, and the seven Sacraments, and Transubstantiation, and purgatory, Catholics accept them because they believe they are true and divinely revealed.  Protestants reject them because they believe they are not true and not divinely revealed.  Protestants say Catholics believe too much.  Catholics say Protestants believe too little.  Protestants say the Church added to Christ’s original, pure and simple revelation in the New Testament.  Protestantism is thus Catholicism stripped down: the Catholic Ark with what Protestants claim are the non-scriptural barnacles scraped off of it.

When I was at Calvin College and investigating things Catholic and falling in love with them and feeling guilty about it, because this was the wrong church, I took a course in church history to try to get things clear.  And the very first day of the course, the wise-old professor said, “What is the Church?”  And we were all just freshman, we didn’t know for nothing so nobody answered.  So he said, “Well, you’re going to meet a Roman Catholic someday and he’s going to say, ‘You’re in the wrong church!  You’re a Calvinist, you’re in the church John Calvin founded 500 years ago.  We’re in the church Jesus Christ founded 2000 years ago.’  What do you say to him?”  Nobody had an answer.  I said to myself, “I’m in the right class.”

He said, “Well, here’s what the Catholics will say: the church today is a great big thing and it looks very different from the simple thing you read about in the New Testament, but it’s the same just as that oak tree is the same organism as that little acorn.  What’s wrong with that picture?  The Catholic will say that Luther and Calvin broke off some branches of the church because it was really rotten and they tried to start a new one, but that can’t be done cause there’s only one Jesus.  And therefore, only one church.  What’s your answer to that?  What’s wrong with that picture?”  And nobody had an answer.  I said to myself, “I’m in the right class!”

And he said, “Well, here’s what’s wrong with that pictures, here’s what happened: Jesus founded one church indeed and it is the church described in the New Testament, and it’s like Noah’s Ark, and it did get rotten, and Luther and Calvin and Knox and others said, ‘Gee, this Ark is sinking!  We gotta scrape the barnacles off!’  So they scraped the barnacles off and restored it to its simple, pure, primitive, New Testament essence.  So we’re in the right church!  It’s the Catholics who are the upstarts.  They’re the ones who added all those pagan barnacles.”  I said, “Oh that makes me feel good.”  I remember asking a question, I said, “Professor, do you mean to tell me that, if my Catholic neighbor and I both found a time machine and went back to the first century,”  I still remember his look, “What’s this guy, a weirdo?  Science fiction?”  “…and worshipped together, that I as a Protestant would feel more at home in that church than he as a Catholic would?”  And then he smiled.  He said, “That’s exactly what I’m saying.”  I said to myself, “Good, that means that I don’t have to be a great theologian to figure out who’s right.  All I have to do is read the Church Fathers to prove to myself that they were all Calvinists.”  Well, I read the Church Fathers and proved to myself they were all Catholics, so that’s why I’m here.

But the very word “Protestant” means protesting, refusing some of the Catholic whole because they think it’s anti-scriptural and unscriptural barnacles added to what Christ gave us.  While the very word “Catholic” means universal, or whole.  The whole deal.  So this has a problem, apparently without a possible solution because no faithful Catholic could dream of unity with Protestants except on Catholic grounds.  For to be a Catholic is to believe that those grounds are holy grounds, divinely revealed.  It is the Protestants who must remove their shoes.  Catholics cannot negotiate away any of the deposit of faith because it is not theirs, it is Christ’s!  The divinely appointed mail carriers may not edit God’s mail.

Ecumenism without Compromise – Peter Kreeft

Prayer for Catholic Charismatic fellowships in Poland

I have been praying for some time that God would break in on Catholic Charismatic fellowships in Poland. Iwona will be attending the 25th anniversary of a fellowship that she helped start called Hallelujah. The anniversary will take place October 4-11 in Wroclaw, Poland. If the funds come in, I would like our whole family to make the trip. I am praying that a fresh wind of renewal and revival would spread through the nation of Poland. That they would be a living example of what one of there own, John Paul ll, told the world to do.

A page taken from Hallelujah’s journal taken over two decades ago of some of the leaders. I put a yellow border around Iwona.

Center of Wroclaw, Poland

John Paul ll, in 2000, called all parishes to become schools of prayer and places where “training in holiness” is given.

Our Christian communities must become genuine “schools” of prayer, where the meeting with Christ is expressed not just in imploring help but also in thanksgiving, praise, adoration, contemplation, listening and ardent devotion, until the heart truly “falls in love”… It would be wrong to think that ordinary Christians can be content with a shallow prayer that is unable to fill their whole life.

He also cites several reasons why this turn to holiness of life and depth in prayer is important. Besides the fact that it is quite simply part and parcel of the Gospel message, he points out that the supportive culture of “Christendom” has virtually disappeared and that Christian life today has to be lived deeply, or else it may not be possible to live it at all.

Day 31: Union with God – John Paul ll

John Paul ll cites several reasons why turning to holiness of life and depth in prayer is important. Besides the fact that it is quite simply part and parcel of the Gospel message, he points out that the supportive culture of “Christendom” has virtually disappeared and that Christian life today has to be lived deeply, or else it may not be possible to live it at all. He also points out that in the midst of this world-wide secularization process there is still a hunger for meaning, for spirituality. It is especially important now for Christian believers to be able to respond to this hunger and “show to what depths the relationship with Christ can lead” (NMI 33, 40).

John Paul makes clear that this depth of union isn’t just for a few unusual people (“mystics”) but is a call that every Christian receives for Christ Himself. “This is the lived experience of Christ’s promise: ‘He who loves me will be loved by my Father, and I will love him and and manifest myself in him’ (Jn. 14:21).”

It is a journey totally sustained by grace, which nonetheless demands on intense spiritual commitment and is no stranger to painful purifications (the “dark night”). But it leads, in various way, to the ineffable joy experienced by the mystics as “nuptial union.” How can we forget here, among the many shining examples, the teachings of Saint John of the Cross and Saint Teresa of Avila? (NMI 32)

These four principles that John Paul identifies are basic to a proper understanding of the spiritual journey.

  1. Union with God of this depth is totally unattainable by our own efforts; it is a gift that only God can give; we are totally dependent on His grace for progress in the spiritual life. Yet we know also that God is eager to give this grace and bring us to deep union. Without Him, we can do nothing, but with Him all things are possible (Jn. 14:4-5, Lk. 18:27, Phil. 4:13). Without God, successful completing the journey is impossible, but with Him, in a sense, we are already there. He is truly both the Way and the destination; and our lives are right now, hidden with Christ, in God (Col. 3:3).
  2. At the same time our effort is indispensable. Our effort is not sufficient to bring about such union, but it is necessary. The saints speak of disposing ourselves for union. The efforts we make help dispose us to receive the gifts of God. If we really value something we must be willing to focus on doing those things that will help us reach the goal. And yet without God’s grace we cannot even know what’s possible, or desire it, or have the strength to make any efforts towards it. It’s God’s grace that enables us to live the necessary “intense spiritual commitment.” “You will seek the LORD you God and you will find Him, if you search after Him will ALL your heart and will ALL your soul” (Deut. 4:29).
  3. As the Gospel tells us, it’s important to assess what’s required before undertaking a task (before starting to build a tower, or entering into a battle in war) if we want to successfully complete it. Much has to change in us in order to make us capable of deep union with God. The wounds of both original sin and our personal sins are deep and need to be healed and transformed in a process that has its necessarily painful moments. The pain of purification is called by St. John of the Cross the “dark night.” It is important not to be surprised by the painful moments of our transformation but to know that they’re a necessary and blessed part of the whole process. “Through many tribulations we must enter the kingdom of God” (Acts 14:22).
  4. And finally, we need to know that all the effort and pain is worth it! Infinitely worth it. The pain of the journey will appear in retrospect to have been light, compared to the weight of glory that we were being prepared for (2 Cor. 4:16-18).

Day 28: Called to Holiness – John Paul ll

Jesus summed up His teaching in a startling and unambiguous call to His follower: “You, therefore, must be perfect, as your heavenly Father is perfect” (Mt. 5:48). Perfect in purity of heart, perfect in compassion and love, perfect in obedience, perfect in conformity to the will of the Father, perfect in holiness – when we hear these words we can be understandable tempted to discouragement, thinking that perfection for us is impossible. And indeed, left to our own resources, it certainly is – just as impossible as it is for rich people to enter heaven, or for a man and woman to remain faithful their whole lives in marriage. But with God, all things are possible, even our transformation.

John Paul II in his prophetic interpretation of the events of the second half of the twentieth century and the beginning of the twenty-first, Nove Millennio Ineunte, points out that the Holy Spirit is again bringing to the forefront of the Church’s consciousness the conviction that these words of Jesus are indeed meant for every single one of us. He emphasizes that this call to the fullness of holiness is an essential part of being a Christian.

To ask catechumens: “Do you wish to receive Baptism?” means at the same time to ask them: “Do you wish to become holy?” It means to set before them the radical nature of the Sermon on the Mount: “Be perfect as your heavenly Father is perfect” (Mt. 5:48)… The time has come to repropose wholeheartedly to everyone this high standard of ordinary Christian living: the whole life of the Christian community and of Christian families must lead in this direction. (NMI 30, 31) – John Paul II

John Paul II goes on further to call the parishes of the third millennium to become schools of prayer and places where “training in holiness” is given.

Our Christian communities must become genuine “schools” of prayer, where the meeting with Christ is expressed not just in imploring help but also in thanksgiving, praise, adoration, contemplation, listening and ardent devotion, until heart truly “falls in love.” … It would be wrong to think that ordinary Christians can be content with a shallow prayer that is unable to fill their whole life. (NMI 33) – John Paul II