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Frederick Augustus Rauch. American Hegelian (Lancasle£

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Frederick Augustus Rauch. American Hegelian (Lancasle£ PHILIP SCHAFF MAY 3 0 1996 UBRARY THE NEW MERCERSBURG REVIEW Journal of the Mercersburg Society • Number Nineteen Spring 1996 mE NEW HERCERSHURG REVIEW Journal of the Mercers l'JUrg SOCiety R. Ho\larc Paine, Editor Officers of the SOCiety Presid~nt Horace T. Allen , J r. Vice President R. Howard Paine secretary John C. Miller Treasurer John D. Bonebreak Executive vice President Jeffrey L. Roth Execut i ve comni ttee Deborah R. Clemens Linden J. De 8 i e J ames H. Gold Benjamin T. Gr i ffi n John 8. Payne Harry G. Royer TIle New Mer cer sburg Review is published semi-annually by the Mercers burg Society Ed i t orial Office The New Mercersburg Review 762 Tamarack Trail Reading, Pennsylvania 19607 610/777-0679 THE NEW MERCERSBURG REVIEW Number 19 Spring 1996 Editorial Introduction 1 R. Howard Pa ine 3 What Would EVangelical Catholicism Look L!ke in the Present Religious Situation? A United Metho­ dist Perspective Mark Wesley Stamm 11 EVangelical Catholicism and t he search for a Conduit of Communion ThOll'as G. Lush 18 Theology on a Crooked Line: Phili p Schaff 's Understanding of EVangelical Catholicism John M. Koehnlein 51 The Parliarrent of the World's Reli':1ions and the Reunion Of Religions Richard T. Schell hase 70 FredericK Augustus Rauch: First American Hegelian Linden J . deBie IDrTORIAL INTRODUCTION The Mercersburg Society is resolved that the th eology whose name it bean. nOI be seen as a relic from the mid-nineteenth century. In pursuit of this objective we have been effective in establishing the Chair in MercersbUl'"g Theology and Ecumenism at Lancaster Seminary and the Mercersburg Prize for theological students. The thrice yearly Theological Forums are also encouraging some helpful and infonnative studies. In this issue of the Reyiew we are pleased 10 publish papers from the November 3, 1995 forum presented by Mark Stamm and Richard Lush on the theme of what Evangelical Catholicism looks like today. John Koehnlein's paper on Philip Schaff traces the growth of ecumenical thought in the mind of that great church historian and church statesman whose career culminated in his innuence upon the Parliament of the World's Religions in 1893. an event which he barely got 10 attend because of rapidly failing health. The anicle by Richard Schellhase who attended the centennial reprise of the Parliament follows a trajectory towards which Schaff arguably could have been pointing as he widened his ecumenical embrace beyond thaI expressed in his MercersbUl'"g years. We would be eager 10 receive reader reaction to this thoughtful and somewh at daring essay. When we talk about Mercersburg. Frederick Augustus Rauch who also belongs among the worthies of thaI exciting movement frequently gets passed over lightly. Linden DeBie reminds us that he carried considerable weight in his seminal role of introducing and interpreting German Mediating Philosophy to the American scene. He did much to produce a climate which Nevin and Schaff would fmd congenial for the shaping of their theology. and in this spirit we are still relating their thought to the contemporary scene. 1 • WHAT WOUlD EV ANGm..ICAL CA'lHOI K"SM LOOK LIKE IN THE PRl1SIiNI' REJ1GlOUS SlTUA'I1ON? A UNITED ME1lIODIST PER8PECTIVE M.... Wesley g,.,..a Pa:::! - . Trinity Unikd Mo Jlwxtiso Oun:b Roarios Spring. Pallisylvllllia Inuoduction-- Which Methodism? "What would evangelical catholicism look like in the present religious situation?" In light of John Williamson Nevin'~ dismal appraisal of Methodism.! my addr-eS.<;ing a Mercersburg ~-orum on this topic seems ironic. Have you not invited the fox into the chicken coop? Notwithstanding Nevin's protestations. the issue is not that simple. Referring to the unending debates about John Wesley's intentions for the Methodist movement. Professor Kenneth Kinghorn of AsbW"y Seminary once &dressed his faculty colleagues saying, · Will the real Mr. Wesley please stand up?.2 I will begin my discussion of loday's round table question by extending Dr. Kinghorn's witticism and asking, "Which Methodism?" Merely to profess allegiance 10 Methodism does nOI communicate enough. Granted. the Methodism of Nevin's experience was a somewhat degenerate fo~ having fallen into what James White has called the liturgical "black hole" of the Frontier Tradition. In its beginnings, however. Methodism was both evangelical and catholic. lndccd. when John Wesley fonned the Oxford University "Holy Club" in 1729. members committed themselves both to missional outreach and to classical disciplines of the ancient church. They visited prisoners and sick person;;. They srudied classical theological texts. and they received communion every week. 4The Methodist societies sought a similar balance. John Wesley's careful synthesis of evangelical and catholic elelTlCflts did not, howevcr, survive two key events--the transplanting of Methodism to the American mission field and his dealh in 1791 . When confronted with the inevitable tensions between a classical ccclcsiology and their" church's call to missional wimcss and flexibility. most Methodists have chosen the missional over against the classical. The typical "resolution" of the problem was expressed in cir"cuit rider Jesse Lee's evaluation of Wesley's 1784 revision of the Book of COmmQn Prayer. "Being ful.ly satisfied that they could pray bener, and with more devotion while their" eyes wc£e shut. than they could with their" eyes open. (sic) After a few years the praycr book was laid aside. and has never been used in public worship." 5 Sueh a mentality persisL~ today. For example. in 1993 Superintendent Joanne M. Link prepared to officiate at the funeral of a motorcyclist who had been killed by a drunk driver. She went to hcr task prepared to usc the newly published United Methodist Book of Worship (1992). When she arrived. however, she discovered that her congregation was a group of (presumably) unchurched bikers. Hcr account reflects Brother Lee's logic: "... Tears flowed frely. and the widow was deluged with greetings. words of remembering, and blessings. I tltrew caution and the new United Methodist Book of Worship to the winds. stuek with the scripture. and did my best.... 6 (emphasis added) While I disagree with her approach. 1the Reverend Link's appeal arises from an importAnt insight-·the contemporary United States is a mission field not unlike the one faced by eir"euit riders at the dawning of the nineteenth century. Indeed. the church exists in a "post-Christian" culture with similarities to that faced by Christians in the second and third centuries. 8 lbree United Methodists epitomire the primary responses to the "present religious situation." The first two. the team of Stanley Hauerwas and William Willimon. argue thaI the church should define itself more clearly, magnifying its liturgical and ethical panicularity over agairut the culture9 The third, 3 I George Hunter, insists that the church must fmd ways to evangelize ~ns p?ssessing little or no ec.clesiasrical background. According to Hunte£, churches should commUnicatc m the thought forms I and musical idiom used by !he secular culture. IO Methodists will recognize thcmselves in both emphases. To regain their synthesis is essential, but how? At their 'fPt. the questions raised by Hauerwas/Willimon and HunlCf arc qucsti'¥!S about Christian initiation. How docs one make and fonn a Christian? In my doctoral dissertation, I argued that one way to resolve Medtodism's dichotomy between classical ecdesiology and missiology is through an expanded initiatory system liat would bear S?mc similarities to the Ror:mn Church's Rite o f C~tian Ini'ig'joo of Adul!5 (BCIA). What follows Will rencet some of that earher work. In the next secUOn, I will discuss initiatory habits of the Methodist Societies unde!" Wesley. In the concluding section, I will use these Meiliodist insights to speculate on a possible shape for a conJcmporlll)' evangelical catholic ecdesiology. Throughout, I will presume that a church which began as a missionill)' sociely must remain faithful to that charism. Spreading Scriptural Holiness; Initiatory Habits in the Early Methodist Societies The praxis of Christian initiation was a particular focus of John Wesley's work. That claim may surprise those who deEne Christi an initiation as baptism and confirmation alone. because Wesley had little to say about those rites. Indeed, he e xcised the confirmation rite from his 1784 prayerbook revision. What he wrOle about baptism was not particularly positive or helpful. His treatise "On Baptism: "borrowed" from his father Samuel, was little more /pan a review of standard Anglican theology regarding i.'lfant baptism as the remedy for original sin. In h.is sermon, "The New Birth." Wesley took issue with those who were insisting that baptism alone is sufficient for salvation. He wrOIC, Was (sid yOu devoted to God al eighl days old. and have you been all these years devoting yourself to the devil? .. For in your baptism you renounced the dcvil and all his works. Whenever, therefore you give place to him again. whenever you do any of the works of the devil. then you deny your baptism. IS ACCOI"dinglO mat sermon. the "new birth" is the remedy for continuing sinfulness. but baptism is not the new birth. Modem Methodism's ambivalence about baptism is rooted in that assertion. Notwithstanding the above-noted deficiencies in Wesley's thought and practice, if one defmcs Christi an initi.ati.on as the full range of ritcs. disciplines. and experiences involved in one's becoming a maturc C~uan, then one can profitably argue thai the entire Methodist movement was organized to Cflhance that Journey. For Wesley, the ini ti atory processes were organized around two axes. The fll'St involved attempts to meet the culture on its own terms.
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