sign in sign up
<<
Home , Finished Work, Methodism, Pentecostalism, World Methodist Council

Marquette University e-Publications@Marquette

Theology Faculty Research and Publications , Department of

9-1-2008 -Methodist-Pentecostal: A Trialogue? Ralph Del Colle Marquette University, [email protected]

Published version. Ecumenical Trends, Vol. 37, No. 8 (September 2008): 7-9, 15. Publisher Link. © 2008 Graymoor Ecumenical & Interreligious Institute. Used with permission. ...

Catholic-Methodist- Pentecostal: A Trialogue?

By RALPH DEL COLLE

he report of the eighth round of the of our Lord for the unity of his dis­ that has served it well for its not infrequent TInternational Dialogue between the ciples (In 17:21). This has not been the • leadership in the ecumenical movement. Catholic and the World Methodist case for the international Catholic-Pente­ Chapter One of GGC entitled, "Mutual Council in 2006, entitled The Grace Given costal Dialogue. As was stated in the Fourth Reassessment," gives a good account of You in : Catholics and Methodists Phase's Report (1990-1997), Evangeliza­ the progress made in the respective views Reflect Further on the Church (henceforth, tion, Proselytism and Common Witness, "The of each communion vis-a-vis the other GGC), represents the culmination of a series goal is not structural unity, but rather the concluding with the new hermeneutical of dialogues in which the goal of "the fostering of this respect and mutual under­ perspectives that are the fruit of an engaged of Christian unity" is under­ standing between the and . stood as " in , mission classical Pentecostal groups" (n. 2). The If I sumrriarize the genius of and life" (GGC, n. 12). In the same sentiments have been repeated in final - more accurately its gift - it preceding years the following reports were report of the fifth phase that is soon to be is its intention to hold together evangelical made: Toward an Agreed Statement on the published. From a Catholic perspective the awakening with the . In (Honolulu Report, 1981), To­ dialogue with the fact, the very dilemma that confronted wards a Statement on the Church (Nairobi has begun to deal with those issues that must with regard to the American Report, 1986), The Apostolic Tradition be addressed if full communion is ever to movement leading to the of (Singapore Report, 1991), The Word ofLife happen. I am not saying that this is some as superintendent, inscribed -A Statement on and Faith (Rio sort of stampede toward the goal, but with a tension within Methodism that has not de Janeiro Report, 1996), and Speaking no pun intended it has been clearly me­ been without its fruit. If that event signi­ The Truth In Love: Teaching Authority Among thodical. Between the reports on the nature fied that ecclesial order would always be Catholics And Methodists (Brighton Report, of the Church - the two decades from 1986 in the service of mission, it also inscribed 2001). As is fairly evident the logic of these to 2006 - they have examined the themes a memory that links Methodism to 'its roots themes leads to the 2006 Report, The Grace of apostolic tradition, revelation and teach­ in the , wherein Given You in Christ: Catholics and ing authority, due most likely in part to the Methodism's inherent connectionalism co­ Methodists Reflect Further on the Church inspiration of the British Methodist ecu­ exists with the anomaly that John Wesley (I emphasize the subtitle), which really menist, , co-chairman never broke with the . does intend a deeper examination of where of the dialogue. Consensus on the nature Therefore, while ecclesiastical structures Catholics and Methodists have arrived and mission of the Church is possible only may vary and Methodism has been willing since the 1986 statement. In other words, by working through these theological loci. to yield its identity in united and uniting work has been done to promote the full Otherwise, whatever we attempt to say churches, it is also defined by its original communion that is desired. about and ecclesiality (what charism - and therefore always a source of is properly church) will not be substantial renewal- of spreading scriptural holiness, It is a remarkable document. There is enough for the full communion that is desired. being in mission, and maintaining a con­ not only mutual reassessment and a new nectional ecclesiology. I am not saying that statement on the nature of the Church, but So where does this leave Pentecostals Methodism has always been successful in a prospectus as well on how in light of as well as Wesleyans who do not identify this endeavor but the possibilities still exist present consensus between the two com­ with mainstream Methodism and the World for a creative synthesis of munions, which is given in detail, we may Methodist Council? My first observation is and sacramentalism. I make further progress toward full com­ historical. Methodism, it could be argued, by munion. It pursues this within a pneuma­ being once removed from , , on the other hand, is tological framework of a mutual "exchange never directly broke from the Catholic twice removed from the Anglican com­ of gifts" gleaned from Pope John Paul II's Church, and although it inherited traces of munion via its provenance from the Wes- encyclical letter of 1995, Ut Unum Sint (n. anti-Catholicism, it retained an ethos for 28), and further parses full communion in some catholic sensibilities (lower case) continued on page 8 relationship to faith, sacramental life, and mission. Before going further, one must ask in regard to this possible trialogue, so If I may summarize the genius of to speak, whither Pentecostals? Methodism - more accurately its gift - it I raise this issue early on before pursu­ ing the particulars of the document because is its intention to hold together evangelical expectations must be considered. Clearly, the goal of the Catholic-Methodist dialogue awakening with the means of grace. is full communion in order to answer the

ECUMENICAL TRENDS 7/119 S EPTEMBER 2008 CATHOLIC-METHODIST-PENTECOSTAL: A TRIA LOGUE?, from page 7 leyan- as one of its The first point to be made is that spir­ also instituted varied forms of pastoral tributaries and is largely "" in itual ecumenism is not insignificant. It is ministry and ecclesiastical polities with a its liturgical and ecclesial sensibilities with at the very heart of ecumenism. As stated movement sensibility filled with primi­ a very di verse set of ecclesiastical polities in the 's Decree on tivist and restorationist impulses and es­ in the movement. While Pentecostalism Ecumenism, Unitatis Redintegratio: chatological passion. To the extent that the has not suffered some of the effects of This change of heart and holiness of dynamics of mission prevailed the eccle­ being mainstream - I am thinking of the life, along with public and private sial form was secondary. Methodism, on "broad church" tendencies in United prayer for the unity of , the other hand, by virtue of being main­ Methodism that can militate against a truly should be regarded as the of streamed and its proximity to Anglican Wesleyan renewal (which I think is incon­ the whole ecumenical movement, separation, entered the ecumenical move­ and merits the name 'spiritual ecu­ ceivable without an appreciation for the men ism. ' (n. 8) ment early and with a clear intentionality existential verities of Christian )­ towards organic unity. Long story short, it also is not in a position to pursue full Cardinal Walter Kasper, President of ecclesial communions have different ec­ visible unity with other ecclesial commun­ the Pontifical Council for Promoting Chris­ clesial vocations that must be realized in ions. If Methodism at its best still preserves tian Unity, in his new short book, A Hand­ faith and obedience. the integration of evangelical piety and book of Spiritual Ecumenism, expands on I do not expect Pentecostalism neces­ sacramental practice, Pentecostalism and this notion when he describes spiritual ec­ umenism as "a spiritual process, carried out sarily to transition into a classic Faith & the Wesleyan-Holiness movements have Order ecumenism that seeks full ecclesial not. This simply means that it would be in faithful obedience to the Father, following the will of Christ, under the guidance of the communion. The Holy Spirit is full of sur­ difficult to conceive the type of ecumenical prises; I'm willing to be surprised. In the consensus with Catholics to emerge that Holy Spirit.'" John Paul II in Ut Unum Sint reiterated that "the actual practice of the meantime I can anticipate the following we see in GGe. Initially then (speaking configuration that can characterizes Pente­ personally) I am a bit stumped. How does ecumenical journey toward unity" requires "interior conversion" (n. 15) and the primacy costal ecumenism. First, it signifies the one get Pentecostals in on this (to me) very outpouring of the Holy Spirit in which the of prayer (n. 21) since "unity ... [is) ... be­ exciting ecumenical conversation? Church exists and on which the Church stowed by the Holy Spirit" (n. 9). This ec­ depends for the fulfillment of our Lord's If the 'criteria of engagement are the is­ umenical journey is a movement from prayer for unity. Second, this signification sues of ecclesiality that the report enunciates "partial communion ... toward full com­ attains its authenticity in both holiness and then the prospects are not that hopeful. It is munion in truth and " (n. 14), one mission. Here we reconnect with its not that Pentecostals are not beginning to that from a Catholic perspective entails "a Methodist heritage. Third, the transde­ develop a di stinctive ecclesiology; indeed unity constituted by the bonds of the pro­ nominational aspect of Pentecostal outpour­ that is taking place. Rather it is more of a fession of faith, the and hierar­ ing underscores the service Pentecostalism question of whether ecclesiology will be­ chical communion" (n. 9). come the point of engagement with other renders to the church catholic. In other communions. This is not peculiar to Pen­ As I have reviewed, the Catholic­ words, Pentecostalism contributes to the tecostalism. It generally characterizes free Methodist dialogue embraces all of these spiritual ecumenism without which doctri­ church ecclesiology for which it is simply dimensions, the spiritual and the ecclesial. nal progress in faith & order would remain the case that vi sible unity mediated by ec­ If full communion happens, it will indeed soulless. Let me elaborate. be a gift of the Holy Spirit. Herein lies the clesial structures is not a priority. For the The signification of is man­ connection to Pentecostalism. Methodism free church tradition spiritual unity in ifested in . One has to reminds us that movements take ecclesial Christ, along with congregational auton­ consider the providential meaning of the form. In its case, the instituted means of omy in some cases, take precedence. My Pentecostal outpouring at the beginning of grace in the sacraments were never ignored intention is not to demean such ecclesiolo­ the last century. Largely outside the estab­ even as innovative forms of pastoral care gies but simply to suggest what types of lished churches - after peeling off from the ecumenical conversations are possible. were established, therefore solidifying its Mutual understanding, cooperation, and break with Anglicanism. Pentecostalism continued on page 9 the enhancement of spiritual ecumenism are worthy goals and may be sufficient in some bilateral dialogues. But this is differ­ I do not expect Pentecostalism necessarily ent than "full communion in faith, mi ssion to transition into a classic Faith & Order I and sacramental life" that the dialogue · t between the Holy See and the World ecumenism that seeks full ecclesial Methodist Council aspires to. However, is there a theological intersection between communion. The Holy Spirit is full of these two approaches, specifically, in regard to Catholics, Methodists, and surprises; I'm willing to be surprised. Pentecostals?

SEPTEMBER 2008 81120 ECUMENICAL TRENDS CATHOLIC-METHODIST-PENTECOSTAL: A TRIALOGUE?, from page 8 holiness movement - one must query why this gift was given and received outside the So, are we kin? Most certainly! ecclesial gates so to speak. and power, evangelization If the unity of Christians is indeed a gift from requiring our prayer as much and mission, all of which requires as our work, then we must have a robust doctrine of divine providence. All things human agency touched by and enabled working together for the good for those who love God and are called according to by the Spirit. his purpose (Rom 8:28) applies to eccle­ sial communions as well as to individual The beginnings of both the Pente­ it is for the sake of the Church that the Pen­ believers. Alt~ough one cannot map the costal and Ecumenical movements roughly tecostal movement exists. While this it true ways of divine providence; it surely does coincided in the fIrst decade of the twentieth for mission and world evangelization, one speak to the of faith, century; 1906 for Azuza Street and 1910 must recogni:z;e that the Church is the agent hope, and love. In the case of ecclesial for the Edinburgh conference. Both had as­ of such mission and itself exists in mission communions, following our mUltiple sepa­ pirations for Christian unity, something by virtue of the outpouring of the Holy rations and divisions, we may query how that is not always recognized for Pente­ Spirit. Let me be clear that as a Catholic I these events that generated our present ec­ costalism. The birth of Pentecostalism am affirming, not denying, that what we c1esial identities contribute to our future from within the Wesleyan-holiness move­ call ecclesial elements exist in Pente­ unity and to our present ecclesial praxis to ment certainly signified the intrinsic im­ costalism, apart from their own internal attain that goal. Here again I invoke Pope portance of sanctification for its identity; debates about ecclesiology and their move­ John Paul II who spoke of ecumenism not confIrmed in my view by the "" ment ethos. Whether Pentecostals simply simply as an addition to the work of the controversy that eventually split it. The signify this outpouring without an eccle­ Church but as the way of the Church (UUS, passion for holiness was clearly on both sial form that moves towards full com­ n.7). So, it is quite important to discern the sides. Additionally, one must not forget the munion that Methodists seem to have signs of Christian unity and proceed in co­ earlier split of holiness folks from main­ accomplished I leave to Pentecostals and operation with them. In the case of this tri­ stream Methodism because of their judg­ the providence of God. That Methodism alogue, it seems to me that we must trust ment concerning the diminution of the has done so provides a worthy model for and hope in the multi-dimensionality of doctrine of entire sanctification in the all of us, including Pentecostals and their God's providence. Let me explain. mainstream. On the other hand, this rein­ holiness cousins, and from which even forced sectarian and legalistic tendencies Catholics have learned as The Grace Given Perhaps you have picked up from my among the "comer-outers." Therefore, the You in Christ demonstrates. remarks thus far that I am a bit wistful challenge that the children and grandchil­ about this trialogue. On the one hand, I am So, are we kin? Most certainly! Sanc­ dren of Methodism pose is whether or not enthusiastic about the progress made in the tification and power, evangelization and their representation of God's work - holi­ Catholic-Methodist dialogue. On the other mission, all of which requires human ness as a work of grace for Wesleyan­ hand, I am struggling to identify the theo­ agency touched by and enabled by the holiness and charismatic power in mission logical and ecumenical meaningfulness of Spirit. A social diakonal witness is also em­ for Pentecostals - will benefit the church Catholic-Pentecostal dialogue - one in braced. But the threshold is the Church, its catholic, or not. This entails reception on which I participated in for nine years at the nature and mission, as the World Council the part of the so-called historic churches international level - not in terms of its rel­ of Churches' Faith & Order has labored and the avoidance of on the evance but in regard to Christian unity. I over for more than a decade.' For it is there part of the movements. The question that happen to think that it is very relevant but that the divine-human agency of its glori­ remains is whether the originating charism one must be honest that unity is not a prox­ ous Head will enable his body to profess of each takes ecclesial form with an ecu­ imate goal if it is even a distant one. Addi­ truth in love and grow toward full maturity menical intentionality. Methodism has arrived tionally, historic Methodism - and I am by building itself up in love (Eph 3: 15-16). at this; Pentecostalism has not. fully aware that I am in part working with I say that as a member of a communion an ideal ecclesial type in my head - con­ This does not necessarily negate the that strongly - and I want to say tains and is the source of the particular signification, even an ecclesial one that this honestly and humbly if that's possible strain of evangelical piety that attracts me shapes the identity of Pentecostalism. This - that unity already exists in the Church of to Pentecostalism. This can lead to a cer­ signification as evidenced in signs and Christ, whereby it also subsists in the tain level of frustration if the former can wonders points to the outpouring of the Catholic Church "as something she can proceed so far toward Christian unity while Holy Spirit within which the Church exists. never lose and that we hope will continue the latter in some cases is still debating the The charismatic renewal, which was truly to increase, until the end of time" (Unitatis issue. Therefore, I will return to thinking transdenominational, was and still is a sign Redintegratio, n. 4). Where does that leave this through theologically in reference to of the charismata that the Church needs the Catholic Church? I close with the the doctrine of providence. and God generously bestows. In other words, continued on page 15

ECUMENICAL TRENDS 9/121 SEPTEMBER 2008 CATHOLIC-METHODIST-PENTECOSTAL: A TRIALOGUE?, from page 9 words of John Paul II, and please try to I want to stress the last clause - Notes: catch the nuance. where at times certain features of the 1. See the Study Guide & Text of By Water and The elements of this already given Christian mystery have been more effec­ the Spirit, by Gayle Carlton Felton, (Nashville: Church exist, found in their fullness tively emphasized. I did not say - I don't Discipleship Resources, 2007), p. 4. in the Catholic Church and, without think anybody has said - that ecumenism 2. (Hyde Park, NY: New City Press, 2007), this fullness, in the other Communi­ would be easy. ~ ' po 12. ties, where certain features of the Christian mystery have at times been (Dr. Ralph Del Colle is an Associate Pro­ 3. See their Faith and Order Paper no. 198: The more effectively emphasized. (Vt fessor of Theology at Marquette Univer­ Nature and Mission of the Church - A Stage on Vnum Sint, n. 14) the Way to a Common Statement. sity, , WI.)

ECUMENICAL RELATIONS, from page 12 of course the emergence of "centripetal" approach to unity? Ecumenical dialogue Notes: tendencies is a sign of ecumenical openness, with the intent of forming an alliance of I. John H. Wigger, Taking By Storm: so this topic could be engaged fruitfully. congregations and perhaps individuals Methodism and the Rise of Popular Christian­ who agree to begin "living into" ecumeni­ Finally, I wonder if a result of such a ity in America (Urbana and : Univer­ cal commitments, apart from (but with the dialogue might be not only contribution to sity of Illinois Press, 1998); Hempton, knowledge of) our denominational struc­ existing body of literature on ecumenical Methodism: Empire of the Spirit (New Haven tures? That might add an exciting element relations, but could it also begin to envi­ and : Yale University Press, 2005). to discussions between Methodist, Pente­ sion new forms of ecumenical cooperation 2. This is laid out in a forthcoming volume on costal, Holiness, and Catholic churches. ~ between our churches and church tradi­ The in Christian Traditions (New : tions-. Could we develop some provisional (Dr. Ted A. Campbell is an Associate Pro­ , scheduled for publi­ ecclesial structures that would express fessor of Church History at the Perkins cation in October 2008). emerging unity beyond the bounds of exist­ School of Theology at Southern Methodist ing, formal agreements between churches? University, , TX.) A "post-modern" (or, entrepreneurial?)

GRAYMOOR LECTURE SERIES

Graymoor Ecumenical & Interreligious Institute announces the continuation of the Graymoor Lecture Series

... Inaugurated to commemorate 100 years of the Church Unity OctavelWeek of Prayer for Christian Unity, and addressing life and faith from the ecumenical and interreligious experience of our times. Distinguished scholars, leaders, activists and faithful from great varieties of are invited twice per year to lecture on the challenges, obstacles, successes and future of the ecumenical movement and the importance, impact and complexity of interreligious dialogue in our global community.

The Second Graymoor Lecture will be given by Dr. K. Priscilla Pedersen, Professor of , Francis College, Brooklyn, .

Her lecture is entitled Why Try to Convert? Reflections on Proselytization, Religious Freedom and

Come and hear Dr. Pedersen: Thursday, October 23, 2008

Church of the Holy Family, 315 East 47th Street (East of 2nd Ave.), New York, NY 10017 ( Hall)

Reception/Gathering: 5:30 - 6:00 PM - Lecture followed by discussion: 6:00 -7:30 PM

RSVP [email protected] or (212) 870-2330

Free and open to the public

ECUMENICAL TRENDS 15/127 SEPTEMBER 2008