The Dean speaks
Unity in the face of disunity - Why not Lambeth?
Strategically the gospel rationale for the Diocese of Sydney and the First world Dioceses in refusing the invitation to Lambeth is flawed. Why not go to the table and talk?
The 'liberal wing' has gone too far and by actions breached the Communion but Canterbury's more gentle approach was moving the whole church towards a genuine grappling of issues in terms of church politics and relationships and from a Biblical stance.
Unity is of the essence of church and gospel.
'I do not pray for these only, but also for those who believe in me through their word, that they may be all one; even as thou, Father, are in me, and I in you that they also may be in us, so that the world may believe that you have sent me.' (John 17:20,21 & f.) Unity in the gospel is imperative for the gospelling, the salvation of the world.
One of my favourite German theologians is Wolfhart Pannenberg. He underwent an intense religious experience at 16, and although baptised had had little prior church contact. He was to study under the eminent Karl Barth and like Barth his writings express a theology of 'the acts of God.' Later he underwent an intellectual conversion. Like Barth he holds that the content of revelation is 'God himself.'
On unity he notes that in historical reality the church has not fulfilled its task of unity; but that is not a reason for giving up that task. 'Unity in Jesus Christ is a given fact and task of the church.' (Pannenburg, Systematic Theology 3, Eerdmans, 1993).
A useful summary of Pannenburg's theology, of which we will not fully agree is summarised by Grenz.
'The final contribution of Pannenberg's program is its eschatological orientation, for his entire systematic theology focuses on the eschaton, and thereby on hope. He understands the kingdom of God as the glory of the Trinity demonstrated in God's rulership over creation. He does not view it in terms of an ethical community, as does much of 19th-century theology, but in accordance with the exegetical discoveries of the 20th century, which find the source of this term in the apocalyptic movement and the teachings of Jesus.
The biblical message of the kingdom is eschatological in orientation, for it proclaims God's ultimate lordship over creation, which lordship has already broken into history in the appearance of Jesus. En route to the eschaton, the Christian community lives in hopeful expectation of the final consummation of the lordship of God over the entire world. Only then will the glory and reality of the triune God be fully demonstrated.
'This theme of hope, like the other aspects of Pannenberg's theology, leads back to the centre of his theology. As a public discipline. Theology's purpose is to give a "rational account of the truth of faith," as Pannenberg stated in his essay "Faith and Reason" (Basic Questions in Theology, Volume 11 [Fortress, 197 11, pp. 52-53). Being oriented to a "rational accounting" is foundational to the mandate of the church itself, as he understands it.
As a people of hope whose eyes are directed to the eschatological consummation in the kingdom of God, the Christian community dare not retreat into a privatised ghetto of individual or familial piety. Rather, it is called to remain in the world, where the struggle for truth occurs, and there to engage in the theological task. This is Pannenberg's calling.'
Pannenberg's theology of hope, creation, God the Creator, the mutuality of the Godhead and the objectivity of truth, the finality of truth in the eschaton and the pursuit of truth as a Kingdom principle are all helpful insights. I refer you to both the article and his writings.
Alister McGrath's internationally-acclaimed Christian Theology: An Introduction is one of the most widely used textbooks in Christian theology. McGrath explores the unity question and after offering four definitions notes the current view that 'Where Christ is; there is the Church.' Diversity does not demolish unity.
Alistair McGrath moves us from the theology of the Trinity to an expression of that theology in the 'local churches unselfishness.' Unity is expressed in giving oneself away both individually and congregationally
It is precisely by 'giving itself away' that the Assembly of God has grown in large proportions. And they are not alone. Among various evangelical denominations in Latin America, a church is not considered a church until it has given birth to daughter churches. While appearing to lose its most devout members, the local church that imitates the Godhead in sacrificial love for the world is the one, which multiplies.
In the words of Alistair McGrath, 'Evangelism is something intrinsic to the identity of the Church - not an optional extra, but something part and parcel of its very being.' We know this to be true experientially, but often we fail to ask why it is so? It is because, as the individual, so the local church is created in the imago dei. Self-giving to a lost world is intrinsic not only for its own reflection of God, but also for its ontological fulfilment. The local community is divinely designed to give itself away. The Godhead is 'unity' despite it is trinity. There is no other way.
As Emil Brunner observes and I have spoken in the Cathedral often, 'The church lives by mission as a fire lives by burning.'
I recommend these books. You will find good extracts on the web as you explore the current crisis in the worldwide communion.
Beware of man-made philosophies and conundrums. At your Cathedral we are a diverse group - evangelical, Anglo-Catholic, liberal Catholic, a few fundamentalists and charismatics and all shades in between. Our ministry grows because our unity and focus is Jesus. Then we commit to talk and love in action.
It is Christ's Church - not his or hers
or this or that one's.
Pannenberg's Easter message of unity is that the resurrection of Jesus is a publicly accessible, objective event in history. Here he agrees with English theologian Colin Brown. Not all agree with him. It is a positive resurrection theology that brings reconciliation - creature to God and human to human. The abandonment of unity is not readily to be wiped aside like crumbs from a breadboard.
How do we apply this idea of unity?
- Will we genuinely give ourselves away?
- Assist a weaker church by blessing, despatching and affirming missioners who leave us?
- Give funds to another weaker parish?
- Dig deeper in our pockets for truly faithful committed giving in our local congregation?
- No children in your congregation? There were only two at the Cathedral when Jan and I came? What Christian does not willingly give of themselves unselfishly for the little children?
- How many children's Eucharists a year do you provide for children?
- Do you provide a special word service at Christmas or Easter? How often I hear the plea we have no children but outside the church fence on a Sunday one hears the joyous screeches and yells of play and teasing. Why not provide for them?
- Disunity - hard words? Practise forgiveness!
- Families that sit in the same church but not a word of comfort or a greeting of peace! Unity - a priority? God cannot bless us if we cannot bless each other?
How can we promote unity to empower us to sacrificially live out God's love crying out for that love? Believer: believe; be unselfish; be unified.
Lindsay Stoddart, Dean of St David's Cathedral Hobart