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Catholic-Methodist-Pentecostal: a Trialogue? Ralph Del Colle Marquette University, [email protected]

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Catholic-Methodist-Pentecostal: a Trialogue? Ralph Del Colle Marquette University, Ralph.Delcolle@Marquette.Edu Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 9-1-2008 Catholic-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 prayer 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 Church 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 Christ: 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 restoration of Christian unity" is under­ standing between the Catholic Church and ecumenism. stood as "full communion in faith, mission classical Pentecostal groups" (n. 2). The If I may sumrriarize the genius of and sacramental life" (GGC, n. 12). In the same sentiments have been repeated in final Methodism - 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 means of grace. In Holy Spirit (Honolulu Report, 1981), To­ dialogue with the World Methodist Council fact, the very dilemma that confronted wards a Statement on the Church (Nairobi has begun to deal with those issues that must John Wesley with regard to the American Report, 1986), The Apostolic Tradition be addressed if full communion is ever to movement leading to the consecration of (Singapore Report, 1991), The Word ofLife happen. I am not saying that this is some Thomas Coke as superintendent, inscribed -A Statement on Revelation 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 Anglican communion, 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, Geoffrey Wainwright, co-chairman never broke with the Church of England. 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 ecclesiology 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 evangelicalism 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 Anglicanism, Pentecostalism, 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-Holiness movement as one of its The first point to be made is that spir­ also instituted varied forms of pastoral tributaries and is largely "free church" 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 Second Vatican Council'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 Christians, the other hand, by virtue of being main­ Methodism that can militate against a truly should be regarded as the soul 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 doctrine)­ 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 charity" (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.
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