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Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”

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Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” TIMOTHY LIM T.N.* This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit’s work in and among the churches together. Keywords: Believers’ Church (Baptist and Brethren) Pneumatology, Evangelical Pneumato- logy, Presbyterian/Reformed Pneumatology, Pentecostal/Charismatic Renewal Pneumatology, Orthodox-Catholic Pneumatological-Ecclesiology as the Two Lungs of the Church, Pneumato- logical-Ecclesiology Introduction This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation.1 The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the meta- phor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit * Timothy Lim T.N., PhD, Adjunct Lecturer, Regent University School of Divinity, Virgi- nia Beach, VA, USA.; Tutor in Theology, King’s Evangelical Divinity School, University of Chester, UK; Faith and Order Commission Member, Virginia Council of Churches, VA, USA. Adress: 1000 Regent University Drive, VA Beach, Virginia 23464; e-mail: timteck@ regent.edu 1 My appreciation to Dr. Gail Trzcinski for proofreading the original draft. RES 7 (2/2015), p. 211-229 DOI: 10.1515/ress-2015-0016 Timothy Lim T. N. breathes upon and through the Body of Christ, reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. Recent Uses of the Metaphor Catholic ecclesiologists have used the metaphor consistently since Pope John Paul II urged that the church “breathes with two lungs” in Ut Unum Sint (para 54) and in his address to the Catholic Bishops of Ukraine in 2001.2 The use of the two lungs metaphor for Eastern and Latin churches is also found in retired professor, of the Pontificate Oriental Institute in Rome, Fr. Robert Taft’s address on the Petrine ministry at the 34th providence assembly of New England Jesuits at the General Congregation of the Society of Jesuits in spring 1995.3 French Dominican Yves Congar’s monumental medieval retrieval of Orthodoxy in After Nine Hundred Years has contributed significantly to the reception of the Eastern churches in Vatican II’s affirmation of Orthodoxy as “sister churches” even as he states that “the Church must breathe with her two lungs!”4 The twentieth century positive reception of Orthodoxy in Catholic theology represents a significant shift from the 1054 mutual repudiation be- tween both communions. Even as Catholics and Orthodox still commune imperfectly, both communions also have members who repudiated the mu- tual lifting of excommunication between Paul VI and Patriarch Athenagoras of Constantinople on December 7, 1965.5 Catholic perspectives today also 2 John Paul II, “Meeting with the Ukrainian Catholic Episcopate”, http://www.ewtn.com/ library/PAPALDOC/JP2UKREP.HTM (June 24, 2001), accessed February 9, 2015. 3 My examination does not address the “two lungs of the church” in Pope Benedict XVI and Pope Francis’ reference to “pro-life and social justice” (Caritas in Veritate, 2009) and “mission and justice” (Evangelii Gaudium) respectively. I will also not examine pneumatology in The Commission on World Mission and Evangelism, Together Toward Life, Geneva, WCC 2012. 4 Yves Congar, After Nine Hundred Years, New York 1959; idem, Diversity and Communion, Mystic, Connecticut 1985, p. 76; Basilio Petra, “Church with «Two Lungs»: Adventures of a Metaphor” in: Ephrem’s Theological Journal 6 (2002), p. 111-127; Finbarr Clancy, “Breath- ing with both her Lungs: Yves Congar and Dialogue with the East” in: Louvain Studies 29 (2004), p. 320-349; Frederick M. Bliss, Catholic and Ecumenical, Lanham 2007, p. 66; Pablo Ubierna, “Quelques notes sur Yves Congar et l’ecclesiologie orientale” in: Bulletin du centre d’etudes medievales d’ Auxerre, BUCEMA 7 (2013), p. 1-6. 5 The Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, “Abrogation of Excommunications of 1054,” December 7, 1965, Rome, Italy; idem, “Ecclesiological and Canonical Consequences of the 212 Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church” embrace the “two lungs of the church” no less because of contemporary inves- tigations into Congar’s pneumatology and ecclesiology.6 The two lungs metaphor also receives significant attention among Or- thodox theologians. Fr. George Dragas urges that “the two canonical lungs of orthodox practice” could facilitate “the recognition of the sacraments of the heterodox in the diachronic relations between Orthodoxy and Roman Ca- tholicism.”7 Dragas argues his position from the Metropolitan Chrysostom of Ephesus’s uses of akribeia and oikonomia and that of Dositheos of Jerusalem, Cyril IV of Constantinople and St. Nikodemos the Hagiorite. In another ex- ample, Jaroslav Skira investigates the two lungs pneumatological metaphor for ecclesiology in the works of Congar and the Greek Orthodox Metropolitan of Pergamon John Zizioulas.8 The Spirit is not said to breathe through the lungs of non-Orthodox churches prior to the chrismation of Protestants into the Ortho- dox Church, not that Protestants seek to “return” to Oriental Orthodoxy even if some (individuals, clergies and parishes) have rejoined the Orthodox Church.9 Reframing the Metaphor: Correcting an Ecclesiological Assumption? The use of the two lungs metaphor on ecclesiology seems to show that true churches are authenticated by validly apostolic succession of or- Sacramental Nature of the Church: Ecclesial, Communion, Conciliarity and Authority,” Ravenna, October 15, 2007. For Orthodox critics against the Ecumenical Patriarch Bar- tholomew and Metropolitan John Zizioulas of Pergamum’s welcoming of Catholic relations, see for instance John Sanidopoulos, “The Scandal of the Orthodox-Catholic Dialogue in Cy- prus (16-23 October)”: http://www.johnsanidopoulos.com/2009/10/scandal-of-orthodox- catholic-dialogue.html (October 16, 2009), accessed February 9, 2015. 6 Elizabeth Teresa Grouppe, Yves Congar’s Theology of the Holy Spirit,Oxford 2004, p. 4; Douglas M. Koskela, Ecclesiality and Ecumenism, Milwaukee 2008. 7 George Dragas, “The Manner of Reception of Roman Catholic Converts into the Or- thodox Church” presented at Orthodox-Roman Catholic Dialogue in USA (1998); idem, “The Recognition of the Sacraments of the heterodox in the diachronic relations between Orthodoxy and Roman Catholicism” in: Greek Orthodox Theological Review 42:3-4 (1997), p. 569-572. 8 Jaroslav Z. Skira, “Breathing with Two Lungs: The Church in Yves Congar and John Zizioulas” in: Jaroslav Z. Skira, Michael S. Attridge (eds.), In God’s Hands, Leuven 2006, p. 283-305. 9 John H. Erickson, “The Reception of Non-Orthodox into the Orthodox Church: Con- temporary Practice” in: St. Vladimir’s Theological Quarterly41 (1997), p. 1-17; Fr. Greg- ory Rogers, “From Protestant Evangelical to Orthodox”: http://journeytoorthodoxy. com/2010/11/29/from-protestant-pastor-to-orthodox-priest-fr-gregory-rogers/ (November 29, 2010), and Fr. John A. Peck’s webpages “Clergy” and “Parish Conversion” in Journey to Orthodoxy: http://journeytoorthodoxy.com/category/clergy/ (last updated, October 24, 2013) and http://journeytoorthodoxy.com/category/mass-conversions/parish-conversions/ (last updated, February 17, 2011), accessed February 9, 2015. 213 Timothy Lim T. N. ders among other notaes of the Church. Consequently, investigations on the pneumatological dimensions of the church are lodged primarily within Or- thodox-Catholic trajectories (perhaps, unintended by these contributors). Practically, these dialogues have also been located in an Orthodox-Catholic ecumenical setting so as to manage the dialogue productively.10 I wish to register the necessity of examining the Spirit’s work outside of Catholic-Orthodox settings, even if these
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